LIBRARY OF FATHERS HOLY CATHOLIC CHURCH, ANTERIOR TO THE DIVISION OF THE EAST AND WEST TRANSLATED BY MEMBERS OF THE ENGLISH CHURCH. YKT SHALL NOT THY TEACHERS BE REMOVED INTO A CORNER ANY MORE, BUT THINE EYES SHALL SEE THY TEACHERS, tstiia/t Wi 20. OXFORD, JOHN HENRY PARKER; F. AND J. RIVINGTON, LONDON. MDCCCL. (41 ^ v.3-;2 TO THE MEMORY OF THE MOST REVEREND FATHER IN GOD WILLIAM LORD ARCHBISHOP OF CANTERBURY, PRIMATE OF ALL ENGLAND, FORMERLY REGIUS PROFESSOR OF DIVINITY IN THE UNIVERSITY OF OXFORD, THIS LIBRARY OF ANCIENT BISHOPS, FATHERS, DOCTORS, MARTYRS, CONFESSORS, OF CHRIST'S HOLY CATHOLIC CHURCH, UNDERTAKEN AMID HIS ENCOURAGEMENT, AND CARRIED ON FOR TWELVE YEARS UNDER HIS SANCTION, UNTIL HIS DEPARTURE HENCE IN PEACE, IS GRATEFULLY AND REVERENTLY INSCRIBED. MORALS THE BOOK OF JOB. MORALS THE BOOK OF JOB, S. GREGORY THE GREAT, THE FIRST POPE OF THAT NAME, TRANSLATED, WITH NOTES AND INDICES. IN THREE VOLUMES. THE SECOND PART OF VOL. IIL BOOK XXX— XXXV. OXFORD, JOHN HENRY PARKER ; l'. AND J. RIVINGTON, LONDON. 1850. DAXTF.n, TOTNTKI!, OXVOTU). NOTICE. The publication of this Second Part of Vol. III. which completes the Morals on the Book of Job, has been delayed by several disappointments relative to the Index. That which is now given is in the main translated from the Benedictine. Many of the peculiarities of diction have been retained in it, as no paraphrase would sufficiently identify the passages. The Editors are indebted for the translation of the Text to the Rev. J. Bliss, M.A. of Oriel College. CONTENTS. BOOK XXX. Contains an exposition of the last eight verses of the thirty-eighth chapter, and of the same numher of the thirty-ninth : where the holy Doctor discusses very many questions in a pious and learned manner, especially concerning the preaching of the Gospel. Page 361 BOOK XXXI. The ninth, with the remaining verses of the thirty-ninth chapter, is explained, the last three only heing omitted ; and the efficacy of Divine Grace, in the preaching of the Gospel, and in the conversion of sinners, is especially demonstrated. 424 BOOK XXXII. The two last verses of the thirty-ninth chapter having been explained, the first fourteen verses of the fortieth chapter are expounded, and many things are taught, both concerning the infinite power of God, and the hurtful designs of Satan against men. 506 BOOK XXXIII. Sets forth ;in exposition of the fifteenth, and remaining verses of the fortieth chapter, and also of the first twelve verses of the forty-first chapter : where the various arts of the devil are exposed, and pre- destination of free grace is taught, and reconciled with free will. 554 CONTENTS. BOOK XXXIV. The thirteenth, with the remaining verses of the forty-first chapter is explained, chiefly with reference to the pride of the Devil, and the most cruel persecutions of Antichrist against the Saints. 619 BOOK XXXV. In which many things already said are repeated in recapitulation, and this immense work is brought to a close by a most lowly confession of human infirmity. 662 IXDKXKS ... . . . 703—91;) BOOK XXX. Contains an exposition of the last eight verses of the thirtj'-eighth chapter, and of the same number of the thirty-ninth : where the holy Doctor discusses very many questions in a pious and learned manner, especially concerning the preaching of the Gospel. 1. Blessed Job is asked by God, Who questions him, Book whether he has done such things as man i^ surely unable to do; in order that, when he discovers that he cannot do them, he may fly for refuge to Him, Whom he understands to be the only One Who is able to do them, and that he may appear more powerful before the eyes of his Judge, if he learns more truly his own infirmities. Of that then which is well known to be wonderfully wrought by God, Job is ques- tioned by the Divine Voice ; and it is said to him; Ver. 34. JVilt thou lift tip thy voice in the cloud, and shall the force of the tenters cover thee ? 2. For God in truth lifts up His voice in the cloud, when He frames His exhortation to the darkened hearts of unbe- lievers, by the tongues of His preachers. And the force of the waters covers Him, when the crowd of opposing people oppresses His members who are acting rightly. For hence is that which is written, 77/e xvord of the Lord came to Jer. 26, Jeremiah, saying. Stand in the court of the Lord\^ hoitse^ ' speaking to all the cities of Judah, from which men come to worship in the Lord's house, all the words that L have com- manded thee. And a little after, ^//r/ the priests, and Ihe'^^-''—'^' prophets, and all the people heard Jeremiah speaking these words in the house of the Lord. And when Jeremiah had made an end of speaking, the priests, and the prophets, and all the people, took him, saying. Let him surely die, why hath he prophesied in the name of the Lord? Behold, the VOL. III. B b 362 God'H Voice raised in a cloud, bi/ Myaticdl Teaching. Job 38, Lord lifted up His voice in a cloud, because I^c reproved ^— the darkened minds of the haughty by sending the Prophet against them. Behold, the face of the waters covered Him immediately; because He Himself, Who commanded the words of reproof, suffered all things in the person of Jere- miah from the people who rose against him, and were pro- voked by reason of their reproof. The Lord also raised up His voice in a cloud by Himself, when on exhibiting Him- self before us in His assumed, body, He preached many things to His persecutors, but veiled in enigmatical figures. He raised up His voice in a cloud, because He uttered His truth, as if in darkness, to unbelievers who would not follow Him. Whence also it is well written in the Books of Kings, 8 H)"iT ^^^^ cloud Jil led the house of the Lord, and the priests icere not able to minister because of the cloud. For while the proud high priests of the Jews hear the divine mysteries in parables, as their merits demand, the priests were unable, as it were, to minister in the house of the Lord on account of the cloud. For when they scorn to examine, amid the obscure darkness of allegories, the mystical meanings which are covered with the veil of the letter in the Old Testament, they lost on account of the cloud the ministry which they deserved by their faith. To whom the Lord even now uttered His voice in a cloud, when He spoke even plainly Johnio, concerning Himself. For what is plainer than, / and My John 8 Father are One? What plainer to utter, than. Before ^^- Abraham was, J am ? But because the darkness of unbe- lief had filled the minds of His hearers, an intervening cloud was concealing, as it were, the ray of the sun whicli had been shot forth. 3. For the face of the waters immediately covered Him, at this elevation of voice, because the raging crowd of the people at once rose up against Him. For it is written, John 5, TJiereforc the Jews sought to kill Him, because He not only brake the SahbatJt, but said also that God was His Father, making Himself equal with God. Of this force of waters Ps. 88, He exclaims by the Prophet, They came round about Me all /4 words from without, yet Tlieir return from act ire life. The cock, a preacher. 367 do they ever return in their silent thoughts to consider the Book • XXX Fount of life Itself. Of whom it is also well said, to Jiow again. For did they not constantl}' return with anxious mind to the contemplation of God, their inward drought would doubtless dry up even their outward words of preach- ing. But while they thirst unceasingly to behold God, rivers are ever springing up, as it were, within, to flow forth with- out, in order that they may there derive by love the means of flowing down to us in preaching. Let it be said therefore rightly ; Wilt thou send forth the lightnings, and will they go, and uill they return and say to thee. Here ue are ? Thou undcrstandest, as Myself, Who adapt My preachers, when 1 will, after the grace of contemplation, to the ministry of active life. And yet I ever call them back from outward good deeds, to the inward height of contemplation, in order that they may one while go forth, when commanded, to perform their tasks, and that at another they may dwell with Me more familiarly when recalled to the pursuit of rueditation. They return therefore and say, ' Here we are,' because, though they may seem through their outward acts to be deficient for a little in contemplation, yet by the ardent desires which they ever kindle in their minds, they make known their presence to God, by obeying Him. For to say, ' Here we are,' is to shew that they are present by their love. It follows; Ver. 36. IVho hath placed wisdom in the inward parts of a man ? or who hath given the cock understanding ? 9. Who else are designated in this place by the name of iii« the cock, but these same holy preachers, mentioned again in another way, who strive amid the darkness of this present life to announce by their preaching, as if by their notes, the approaching light? For they say ; Tlie night is far spent ^Rom. but the day is at hand. Who by their voices arouse the ' sleep of our sluggishness, exclaiming; It is now the hour ih.n. for us to arise from sleep. And again; Awake, ye righteous, i Gor. and sin not. Of this cock it is written again; There he three p^J^J,^ 3*^ things that go well, and a fourth which goeth prosperously : 29— 3i. a lion, the strongest of beasts, tcill not be afraid at the onset of any; a cock girt in the loins; and a ram, whom there is no king who can resist. For Ue is in this ]ilacc mentioned 368 The ' Lion, Ram, and Cock^ that * go welV explained. Job 38, as a lion, of Whom it is written ; The lion of the tribe of ^ — T- Judah hath prevailed, Who is called the strongest of 5. beasts, because in Him the weakness of God is stronger than men. Who is not afraid at the onset of any one; for Johni4, He says; The prince of this world cometh, and hath nothing in Me. The cock girt in the loins, that is, holy preachers announcing the true mom amid the darkness of this night. Who are girt in the loins, because they keep away from their members the looseness of lust. For it is in the loins in truth that there is lust. Whence it is said to the Luke_ same persons by the Lord : Let your loins be girt about. ' ' And a ram, whom there is no king who can resist. Whom else in this place do we understand by a ram, but the first rank Ps.29,1. of priests in the Church? Of whom it is written : Bring to the Lord the offspring of rams ; who lead the people vvhich is walking after their examples like a flock of sheep following them. And whom, if they live spiritually and rightly, no king is at all able to resist ; because whatever persecutor may stand in their way, he is not able to hinder their inten- tion. For they know both how to run anxiously to Him, Whom they long for, and to come to Him by dying. The lion is therefore placed first, the cock second, the ram last. For Christ appeared, next the holy jDreachers, the Apostles, and then at length the spiritual fathers, the rulers of the Churches, the leaders, namely, of the flocks, because they are the teachers of the peoples who follow them. 10. But we enforce these points still better, if we subjoin an exposition of the remainder of the same passage. For since after these things Antichrist will also appear, he added Prov. there a fourth point, saying ; And he who appeared a fool^ ' ■ after he had been lifted up on high. For if he had under- stood, he would have laid his hand on his mouth. For he in truth will be lifted up on high when he will feign that he is God. But he will appear a fool when lifted up on high, because he will lail in his very loftiness through the coming of the true Judge. But if he had understood this, he would have laid his hand on his mouth : that is, if he had foreseen his punishment, when he began to be proud, having been once fashioned aright, he would not have been raised up to the boastfulncss of such great pride. And let not that move us Antichrist goelh prosperously, not tvell. 369 which has been said of him above; A fourth, which goeth Book prosperously. For he said that three went well, and a fourth ^^^' prospei-ously. For not every thing which goeth ' prosper- ously' goeth ' well,' nor in this life does every thing which goeth ' well,' go ' prosperously.' For a lion, a cock, and a ram, go indeed well : but not prosperously here, for they suffer the assaults of persecutions. But the fourth goeth prosperously, and not well : because Antichrist will go on in his craft, but his craft will be prosperous for a short space of this present life, as was said of him under the person of Antiochus by Daniel ; Strength was given him against the Dan. 8, continual sacrifice by reason of transgressio7i, and truth shall ' be cast down in the earth, and he shall do and shall prosper. That which Solomon says, goeth prosperously : this Daniel says, shall prosj)er. According to this testimony therefore which is stated by Solomon, A cock girt in its loins, we fitly understood in this place also holy preachers by the cock. The Lord therefore referring all things to Himself, says; Who hath placed wisdom in the inward parts of a man? or who hath given the cock understanding? As if He were saying, Who hath infused into the heart of a man, who savours of human things, the grace of heavenly wisdom ? Or who, but Myself, hath given understanding even to holy preachers themselves, to know when, or to whom, they ought to announce the coming morn ? For they understand both what to do, and when, for the very reason that they know it, through My revealing it, within. But it must be observed, that divinely inspired wisdom is placed in the inward parts of a man ; because, doubtless, as far as concerns the number of the Elect, it is given not in voices only, but also in the thoughts, in order that the conscience may live according to what the tongue speaks, and that its light may shine forth the more brightly on the surface, the more truly it glows in the heart. 11. But it is a matter of great labour to examine with still more minute exposition, that which is added ; Or who hath given the cock understanding ? For the understanding of teachers ought to be the more subtle, the more it exercises itself in jienetrating things invisible, the more it discusses nothing material, the more, even when speaking by the voice 370 TJie Preacher discerns sins as the Cock night-hours. Job 38, of the body, it transcends every thing which is of the body. For it would not, in truth, be at all suited to the loftiest subjects, did not the Creator Himself of things above, bestow it on the cock which crows, that is, on the teacher who preaches. The cock also received understanding, first to distinguish the hours of the night season, and then at last to utter the awakening voice. Because, in truth, every holy preacher first considers in his hearers the quality of their life, and afterwards frames the voice of preaching, fitted to instruct them. For to decide on the qualities of sins is, as it were, to distinguish the hours of night, to reprove the darknesses of actions widi fit voices of reproof is, as it were, to distinguish the hours of night. , Understanding is therefore given to the cock from above, because to the teacher of truth there is given from above the virtue of discretion, for him to know to whom, what, when, or how to introduce his instruction. 12. For one and the same exhortation is not suited to all ; because the same kind of habits does not bind all. For those things that benefit some, often hurt others. For frequently even herbs, which refresh some animals, kill others, and a gentle hiss pacifies horses, urges on dogs ; and medicine which lessens one disease, gives strength to another: and bread which strengthens the life of the strong, destroys that of the young. The speech therefore of teachers ought to be fashioned according to the quality of the hearers, in order to suit each class according to their own case, and yet never to fail in the art of general edification. For what are the attentive minds of hearers, but certain strings which are strained tight in a harp? which the skilful performer touches in difierent ways, that they may not produce a discordant sound. And the strings give back an harmonious sound, because they are struck with one plectrum, but with different force. Whence also every teacher, in order to build up all in one virtue of charity, ought not to touch the hearts of his hearers v\ ith one and the same exhortation. S.Greg. 13. Pqi- xnex^ must be admonished in one way, and women Naz.Or. . . ,,,.,. 2. §.28. Ill another; tlie young ni one way, the old ni another; m one way the poor, and in another the rich ; in one way the cheerful, and in another the gloomy ; in one way subjects, in another rulers ; in one way servants, in another masters ; Various sinners need various admonitions. 371 ill one way the wise of this world, in another the dull ; in book one way the shameless, in another the modest ; in one way ^^^' the insolent, in another the retiring; in one way the impa- tient, in another the patient; in one way the well-wishing, in another the envious ; in one way the pure, in another the unclean; in one way the healthy, in another the sick; in one way those who fear the rod, and therefore live inno- cently, in another way those who have become so hardened in iniquity, as not to be corrected by the rod ; in one way those who are over silent, in another those who give them- selves to much talking; in one way tlie timid, in another the bold ; in one way the sluggish, in another the hasty ; in one way the gentle, in another the angry ; in one way the humble, in another the haughty ; in one way the obstinate, in another the inconstant; in one way the gluttonous, in another the abstinent; in one way those who mercifully give away their own, in another those who strive to seize others' goods; in one way those who neither seize the goods of others, nor yet give away their own ; and in another those who both give away their own goods which they have, and desist not from seizing those of others ; in one way those who are at variance, in another tliose who are reconciled ; in one way those who sow strifes, in another the peaceful, I'hose who do not rightly understand the words of the sacred Law must be admonished in one way, in another those who understand them rightly, but speak not of them humbly ; in one way those who though they are able to preach in a worthy manner, are afraid from excessive humility, in another those whom imperfection or age excludes from preaching, and whom yet precipitation urges on ; in one way those who prosper in their temporal desires, in another way those who desire indeed the things of the world, but who yet are wearied with the toil of adversity : in one way those who are bound in wedlock, in another way those who are free from the bonds of wedlock ; in one way those who have had experience of carnal commixtion, in another way those who are ignorant of it ; in one way those who deplore the sins of their deeds, in another those who deplore the sins of theu- thoughts ; in one way those who lament their sins and yet do not abandon tlieni, in another those who abandon 372 The Cock cries loudest to deepest sleepers. Job 38, but yet do not lament them: in one way those who even '■ — praise the unlawful deeds which they commit, in another those who blame their misdeeds, and yet do not avoid them ; in one way those who are overcome with sudden concu- piscence, in another those who are deliberately fettered with sin ; in one way those who commit frequently unlawful deeds though most trifling, and in another those who guard them- selves against trifling faults but are sometimes overwhelmed in grievous ones ; in one way those who do not even begin good courses, in another those who do not complete what they have begun ; in one way those who sin secretly and do right publicly, in another those who conceal the good deeds which they do, and who yet by some things they do publicly allow people to think evil of them. We ought indeed to mention minutely what course of advice should be observed in each particular case, but are hindered by fear of prolixity in our remarks. But we are anxious to carry that out in ]'^^^ another work', by God's help, if some small portion of this rale.' painful life still remains to us. 14. But we have another point which we ought to consider concerning this understanding of the cock, namely, that it is accustomed to utter its louder and longer-drawn strains in the deeper hours of the night, and that when the hour of morn is now approaching, it utters altogether more gentle and feeble notes. And a consideration of the discre- tion of preachers shews us what the understantling of this cock in these respects suggests to us. For when they are preaching to minds which are still wicked, they declare the teiTors of eternal judgment with loud and great voices, because, namely, they cry out, as it were, in the darkness of the profound night. But when they know that the light of truth is already present to the hearts of their hearers, they turn the loudness of their cry into the gentleness of sweet- ness ; and bring forth, not so much the terrors of punishment, as the allurements of rewards. And they sing at that time even with diminished tones, because as the morn approaches, they preach all the subtlest mysteries, that their followers may hoar more minutely of heavenly things, the nearer they approach to the light of truth, and that the shorter note of the cock niav charm those when awake, whom its long- Pleasing notes for the awakened. J Vings flapped, self-chastening. 373 drawn nolo liad aroused from sleep ; in order that every one Book XXX. who has been corrected, may delight in knowing minutelv " - the sweets of heaven, who used before to dread adversities from the judgment. Which is well expressed by Moses, when the trumpets are ordered to sound a shorter note, for the summoning forth the host. For it is written. Make thee Numb. . 10 2. iuo trumpets of beaten silver. And a little after, When ^ji^'s' short blast hath sounded, the camp shall he moved. For the army is led by two trumpets, because the people is called by two precepts of charity to the girding of faith. But they are commanded to be made of silver, in order that the words of preachers may be clear with the brightness of light, and may not confuse the mind of their hearers, by any obscurity of their own. But to be hammered out, for this reason ; because it is necessary that they who preach the life to come, should grow up by the blows of present tribulations. But it is well said. When the short blast hath sounded, the camp shall be moved: doubtless, because when the word of preaching is more subtilly and minutely enforced, the hearts of the hearers are more warmly excited to meet the contests of temptations, 15. But there is something else to be carefully observed in the cock, namely, that when it is preparing to utter its note, it first flaps its wings, and striking itself, makes itself more wakeful. And this we behold plainly, if we look carefully at the life of holy preachers. For they, when they utter the words of preaching, first exercise themselves in holy actions, that they may not, while themselves slothful in act, arouse others with their voice. But they first rouse themselves by lofty deeds, and then they render others anxious for well-doing. They first strike themselves with the wings of their thoughts, because whatever is slumbering uselessly within them, they discover by anxious examination, they correct with severe punishment. They first take care to punish their own faults by tears, and then denounce those doings of others which demand punishment. They flap with their wings, therefore, l)efore they utter their song, because, before they put forth the words of exhortation, they pro- claim by their deeds all that they intend to say : and when 374 The Teachers Wisdo)?i from God. Job 38, they are perfectly awake in themselves, thev then sitmmon — ^^— others who are shmibering to awake. ]6. But whence is this great wisdom of the teacher, that he is both perfectly awake in himself, and that he also summons the slumberers to awake with a certain elevation of voice ; that he first carefully dispels the darkness of sins, and afterwards manifests discreetly the light of preaching, that he suits each one singly, in manner and in time, and that he shews to all at the same time the result of their doings ? Whence is it directed to such great subjects, and with such subtlety, unless it be taught invi^ardly l)y Him, by Whom it was created ? Because then the credit of such great under- standing is not the merit of the preacher, but of his Creator, it is riglitly said by the same Creator, Or lolio hath given the cock understandiny ? As if He were saying, Except Myself, Who have instructed the minds of teachers, which I mar- vellously fashioned out of nothing, more marveliously, to understand those things which are secret. Whence also, to shew that He is not only the Tnspirer of wisdom in the sayings of teachers, but also the Author of their words, he well adds ; Ver. 37. Who ivlll declare ihe sijHlem of the heavens ? But because He withdraws their words, when He presents Himself to us in outward form. He immediately subjoined; And tvho will make the liarmony of heaven to sleep ? iv. 17. For in this life the Lord has spoken to our weakness, not by the outward manifestation of His majesty, but by the voice of His preachers ; in order that the carnal tongue might strike those hearts which are still carnal, and that they might the more readily receive unusual things, the more they heard them by the sound of an accustomed voice. But after that the flesh is resolved into dust by death, and the dust is animated by the resurrection, then we seek not to hear words from God, because we now behold in outward a])pearance that One Word of God, Which fills all things. Which sounds to us still louder, the more it penetrates our minds by the power of inward illumination. For when those words are taken away, which begin, and end, the very image of the inward vision becomes to us a kind of sound of He alouc declares the ' System of the Heavens.'' 375 oternal ])reaching. Whence the Lord now also says rightly Book ' to blessed Job; IVIio will declare the system of the heavens, ±^_ and who will make the harmony of heaven to sleep Y For what is meant by the system of the heavens, but the inward power of secrets? What is signified by the harmony of heaven, but the accordant language of preachers? When our Creator therefore has begun to relate the system of the heavens, lie makes the harmony of heaven to sleep; doubt- less, because when He is manifested to us in visible appear- ance, the words of preachers are withdrawn. For hence the Lord says by Jeremiah; A man shall no longer teach hisJer.i\, neiyhhour and his brother, saying, Know the Lord; for all shall know Me, from the least of them unto the greatest, saith the Lord. Hence Paul says, Whether prophecies, \ cor. they shall be made void; whether tongues, they shall cease; ' ^' ' u-hether knowledge, it shall be destroyed. Or certainly the system of the heavens is that very vivifying power which forms the spirits of angels. For as God is the Cause of causes, and as He is the Life of the living, so is He the Reason' of ''Ratio.' reasonable creatures. The Lord therefore then declares the system- of the heavens, when He brings Himself before us,^ 'Ra-^ as to the way in which He rules over Elect spirits. He '"" then relates the system of the heavens, when the mist of our mind is wiped away, and He manifests Himself to us in bright vision. Whence the Lord also says in the Gospel; The hour comet h when I shall no longer speak tinto yon mjohnie, proverbs, but I shall shew you plainly of the Father. For'*^" He asserts that He shews plainly of the Father, because by the a])pearance of His Majesty, which was then manifested, He shews both how He springs from the Father not un- equal to Himself, and how the Si)irit of Both proceeds coeternal with Both. For we shall then openly behold, how That Which Is by an origin, is not subsequent to Him from Whom It sjjrings; how He Who is produced by procession, is not preceded by Those ^ from Whom He proceeded. We^ fiural. shall then behold openly how both The One is divisibly ^^y^" Three, and the Three indivisibly One. The tongue of Godno^f- then Who then s])cuks, is the visible brightness of God exalting us. And the; harmony of heaven will then sleep, because when the Rf warder of our works appears in judgment, 376 Resurrection. Heaven'' s harmony sleeps for some. Job 38, the words of exhortations will at once cease. Whence 38 '— also the very peiiod of the resurrection is openly subjoined, when it is stated immediately; Ver. 38. When the dust was hardened into earth, and the clods were bound together. V. 18. For the sacred language describes, after its custom, things still future, as though already passed: observing, Is. 45, namely, in itself, that which is said by it ; Who made the things that are to come. The dust is therefore hardened at that time into earth, because it is brought back to solid limbs. And the clods are bound together, doubtless, because solid bodies arise together gathered from the dust. But after we have stated how these words of the Lord are to be under- stood of the future, let us now point out what they mean concerning the present. 19. Who will declare the system of the heavens, and ivho will make the harmony of the heaven to sleep ? The Lord declares the system of the heavens, whilst He now illuminates the minds of His Elect by teaching heavenly secrets. But He makes the harmony of heaven to sleep, whilst by a righteous judgment He conceals from the hearts of the reprobate the harmonious hymns of angels, and those joys of heavenly virtues. For this harmony of heaven, thougli inwardly wakeful in itself, yet slumbers outwardly through the very ignorance of the reprobate. The system of the heavenly mystery is therefore proclaimed, and yet the harmony of heaven is permitted to sleep; because to some the knowledge of the heavenly retribution is disclosed by inspiration, and what is the sweetness of inward praise is concealed from others'. 20. The system of the heavens is set forth, because to the minds of the Elect there is unceasingly laid open what is the recompense of heavenly rewards ; in order doubtless that they may unceasingly advance, and, passing over visible things, may stretch themselves forward to invisible. For' every visible object which arrests the reprobate in this life, urges the Elect onward to other things. For whilst they behold the good deeds which have been done, they burn with love towards Him by Whom they have been done ; and they love Him the more surpassingly, the more they con- Others deliyht to listen to it within^ ^T7 sider that He was prior to that which He Himself created Book good. For the silently sounding invisible tongue of com- ■•^' punction speaks this to them within. And they hear it the louder within, the more entirely they turn away from the din of outward desires. To these then the harmony of heaven sleeps not, because their mind learns, by applying the ear of love, how great is the sweetness of heavenly praise. For they hear within that which they desire, and are, by their very longing for the Godhead, instructed in the rewards of heavenly blessings. Whence also they bear this present life, not only when opposing, but even when favouiing them, as a heavy burden ; because every thing which they behold is burdensome to them, whilst they are kept from enjoy- ing that which they hear within. Every thing which is near them they deem heavy, because it is not that for which they pant. But their mind which is unceasingly wearied by the very labours of this temporal condition, hangs on the hope of being taken up to that heavenly joy, while, as the harmony of heaven bursts forth within on the ear of the heart, they daily expect for themselves the society of the heavenly citizens. That harmony of heavenly praise had burst forth in the ear of him, who was saying, / will enter into the Ps.42,4. place of the wonderful tabernacle^ even to the house of God, in the voice of exultation and confession, the sound of a feasting city. What else therefore but the harmony of heaven was awakening him, who had heard within the voice of exultation and confession, and the sound of a feasting cily? 21. But this harmony sleeps for the reprobate, because it docs not at all make itself known to their hearts by the voice of compunction. For they do not strive to think of that much longed for multitude of heavenly citizens, they behold with no ray of warmth those banquets of inward revelry, they are not borae up within by any wing of contemplation. I''or they are enslaved to visible objects alone, and therefore they hear within nought of inward sweetness; because, as wc said before, the deafening tumults of worldly care oppress them in the ear of their hearts. Because then in the dis- l)cnsation of the secret judgment that, which is laid open to some, is closed to others ; and that which is disclosed to VOL. III. c c 378 Churches formed in the World like clods of earth. Job 38, some is concealed from others, let it be rightly said ; Who '— will declare the system of the heavens^ and who will make the harWiony of heaven to sleep ? But this was then more fully disclosed to us, when our Redeemer, appearing in the mysteiy of the dispensation, both conferred mercy on the unworthy, and excluded those from Him, who seemed to be worthy. Whence it is here also fitly subjoined; Ver. 38. Whe)i the dust was hardened into earth, and the clods were bound together. T^i- 22. Whom do we understand by dust but sinners, who, steadied by no weight of reason, are hurried away by the Ps. 1,4. blast of any temptation ? Of whom it is written ; Not so the ungodly^ not so, but as the dust which the wind sweepeth away from the face of the earth. The dust therefore was hardened into earth, when sinners, having been called in the Church, were confirmed by the system of transmitted faith : in order that they, who before, being fickle through inconstancy, were raised up by the breath of temptation, might afterwards remain unmoved against temptations, and, constantly adhering to God, might hold a firm weight of good living. But clods are composed of moisture and of earth. The clods therefore are bound together in this earth, because sinners, when called and watered by the grace of the Holy Spirit, are joined together in the union of charity. These clods are therefore bound together in the earth, when people, who were before of different sentiments, as it were, in the dispersion of the dust, having received afterwards the grace of the Spirit, so agreed in that most peaceful concord of unanimity, that, when there were three thousand, or again Acts 4, f^re thousand, it was said, as Scripture witnesses, That there nas in them one heart and one soul. The Lord therefore daily binds together these clods in the earth, of- one dust indeed, but distinguished, as it were, by different size ; be- cause, having presei'ved the unity of the sacrament, He collects together faithful people in the Church according to the difference of their customs and languages. The Lord already designated these clods at that time, when He Mark 6, ordered them to sit down fifty or a hundred together, to eat the bread and fishes. 23. But if we observe these clods in the Church accord- Clods may represent divers classes in the Church. 379 ing to the divorsity of their merits, we are perhaps able to Book distinguish them still more minutely. For while there is ' one order of preachers, another of hearers ; another of rulers, and another of subjects; one of the married, another of those who abstain from marriage ; one of penitents, another of virgins ; there is, as it were, a diversely distinguished form of clods from the same earth, when in the one faith, and in the one charity, the merits of good workers are shewn to be unequal. That people, who with the same zeal offered different gifts for the construction of the tabernacle, signified these clods; of which it is written; Whatever wasEx.35, necessary for the worship of the tabernacle, and for the^^' ^^' holy garment ts, men with women furnished, bracelets and earrings, rings and armlets. Every golden vessel was set apart for the offerings of the Lord. If any man had blue, purple., and twice dyed scarlet, fine linen, and goats'" hair, ^c. 24. For the adorning, therefore, of the tabernacle men offer gifts together with women, because in fulfilling the service of Holy Church, both the lofty deeds of the strong and the lowliest works of the weak are reckoned. But what is designated by bracelets which bind the arms, except the works of sturdily labouring rulers ? And what is expressed by earrings, but the obedience of subjects? What by rings, but the seal of secrets? For teachers commonly put a seal on that which they consider cannot be understood by their hearers. And what is spoken of by armlets, but the orna- ments of the first works? What is understood by a golden vessel set apart for the offerings of the Lord, except the understanding of the Godhead? which is the moi'e detached from the love of inferior objects, the more it is raised to love those things only which are eternal. What by blue, but the hope of heavenly things ? What by purple, but blood, and endurance of sufTerings, displayed from love of the eternal kingdom? And what is pointed out by the twice dyed scarlet, but charity, which is twice dipped in order to its perfection, because it is adorned with the love of God, and one's neighbour? What by fine linen, but the immacidaie purity of the flesh? And what is designated by the goats' hair, of which the roughness of the hair cloths is woven, except the hard affliction of penitents ? Whilst some there- c c 2 880 Divers offerings of virtue. The Church seizing prey. Job 38, fore exercise their resolute authority by bracelets and rings, '■ — and others by ean-ings and armlets display devoted obedi- ence, and upright conduct; some by the golden vessel which has been set apart possess a surpassing and more accurate knowledge of God; others by the blue, purple, and scarlet, cease not to hope for, believe, and love the heavenly things they have heard of, even those which they do not yet under- stand with more accurate knowledge ; some by the fine linen offer the purity of the flesh; others by the goats' hairs bewail with severity that which they have committed with pleasure; innumerable clods are produced, as it were, from one earth, because unlike actions of the faithful proceed from one and the like obedience. But these clods would doubtless not be bound together and rise from the dust, did not the dust first receive water, and become solid from the moisture it has imbibed: because if the grace of the Holy Spirit did not bedew sinners, the unity of charity would not keep them firmly bound to deeds of faith. Let the Lord then make known when He will declare the system of the heavens, or make the harmony of heaven to sleep. For He says; When the dust was being hardened into earth, and the clods were being bound together. As if He were saying, My calling and My choice being then first manifested, I both disclosed, not without compassion, spiritual secrets to some, and hid them, not without justice, from others, when T was rejecting some, and was uniting others within the Church in the concord of unity. But because this Holy Church, when rejected by the unbelief of the Jews, betook herself to spoil the Gentiles, and to convert them in her own l)ody, (which she did indeed not in her own strength, but that of the Lord,) it is fitly subjoined; Ver. 39. Wilt thou seize the prey for the lioness^ and Jill the soul of her whelps 9 vii. "25. She is doubtless that lioness, of which Job was saying, when he saw proud Judaea passed over by the preaching of .Job 28, the Church; The children of the dealers have not trodden it, nor hath the lioness passed through, it. The Lord therefore seizes the prey for this lioness, to fill the soul of her whelps, because for the increase of this Church, He has carried off many from the Gentile world, and has, by the gain of souls. TJie Apostles, while weak, whelps in the Lioness" den. 381 satisfied the ravenous wishes of the Apostles. For they are Book in truth called whelps from the tenderness of their mind, and ^^^' the weakness of their fear, because, after the Lord had suffered, they used to sit with closed doors, as is written of them ; When it was late on that day, the first of the week, Jolm 20, and the doors tcere shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst of them. Whence it is here also fitly subjoined of these same whelps ; Ver. 40. When they couch in their dens, and lie in wait in their caves. 26. For when the holy Apostles did not at all rise up viii. against the limbs of the devil in the voice of bold preaching, and, not being yet strengthened after the Lord's Passion with the outpouring of the Holy Spirit, did not preach their Redeemer with firm authority, they were still lying in wait, as it were, in dens against their adversaries. For when the doors were closed, the whelps who were about to ravage the world were couching, as it were, in certain secret caves : in order that they might afterwards boMly seize the prey of souls, of whom it was then certain, from their very conceal- ment, that they were afraid of the assault of the world on themselves. These whelps in ambush with those closed doors sought for the death of our death, that so they might destroy our guilt, and kill all the life of sin within us. To the chief of these, that famished, but still vigorous whelp, it is said, when the Gentiles had been set before him by the linen sheet, as though the prey had been pointed out to him. Kill and eat. These whelps, as though they were still ^cts 10, weak, are ordered to couch in their dens, when it is said to them by the voice of the Lord, Tarry ye here in the 677y,Luke24, until ye be endowed icith power from on high. Are not they rightly called the whelps of the lioness, who, having been born in the Church, seized with their mouth the opposing world? 27. And these things we know were done by the holy Apostles, these also we now see done by perfect teachers. For though they are the lathers of the people that follow them, yet are they the sons of those who go before ; whence 382 Preachers whelps of the Church. Their hungry waiting. Job 38, they are not improperly called whelps. Or certainly because '- — though they are the teachers of certain of the faithful, yet they boast that they are the disciples of the Church universal. The Lord, therefore, seizes the prey for the lioness, because by the viitue of His inspiration He seizes the life of offenders from error; and He fills the soul of her whelps, because by the conversion of many He satisfies the holy longings of teachers. Of which whelps it is well subjoined; When iheg couch in their dens, and lie in wait in their caves. For all seasons are not fitted for teaching. For the value of sayings is commonly lost, if they are brought forward out of season. And frequently even that which is said gently, is animated by the concurrence of a fitting season. He therefore knows how to speak well, who knovt's also how to be silent at proper times. For of what use is it to reprove an angry man, at the time when with estranged mind he is not only unable to listen to the words of others, but is hardly able to bear himself. For he who reproves an angry man by inveighing against him, inflicts, as it were, blows on a drunken man who feels them not. Teaching therefore, in order to be able to reach the heai'ts of the hearers, must consider what seasons are suitable to it. It is therefore well said of these whelps, When they couch in their dens, and lie in wait in their caves. For when holy teachers perceive things to be reproved, and yet confine themselves in their thoughts by silence, they lurk, as it were, in caves, and cover themselves, as if in dens; because they are concealed in their own thoughts. But when they have found a fit season, they suddenly leap forth, they suppress nothing which ought to be said, and seize with the giasp of severe reproof the neck of the haughty. The Lord is there- fore daily seizing the prey for this lioness, whether by Apostles, or by teachers whom He has appointed in the place of the Apostles ; and by those whom He has seized. He ceases not to seize others also. For the righteous seize the sinners of this world for this })urposc, that others also may be snatched from the world by them when they are con- verted. Whence the Gentile world itself also, which was seized by the holy mouth of the Apostles, is now ravenous Young of the gentile Raven now seek prey front God. 383 after others, with the same hunger, as it knows that it was Book itself desired by the Apostles. Wherefore it is also fitly ^-^ — ^ subjoined; • Ver. 41. IVJio prepareth for the' raven his food, when his yoniuj ones cry to God, wandering because they have not meat ? 28. For what is designated by the name of the raven, and ix. its young ones, but the Gentile world blackened with sin ? Of which it is said by the Prophet; Who giveth to theP^'^^7, beasts their food, and to the young ravens which call on Him. For the beasts receive food, when minds before brutal, are satiated with the food of Holy Scripture. But food is given to the young ravens, namely, to the sons of the Gentiles, when their longing is refreshed by our conversion *. 'al. 'con- This raven was food, while Holy Church was seeking for it. ^^^f' But it now receives food, because it seeks out others for conversion. 29. And its young, that is, the holy preachers which are sprung from it, truly trust not in themselves, but in the strength of their Redeemer. Whence it is well said : When his young ones cry to God. For they know that they can do nothing by their own strength. And though in their pious wishes they hunger for the gain of souls, yet they desire these efiects to be wrought by Him Who works all things within. For they understand by tnie faith, that neither is he that planteth any thing, neither he that ivatereth, i Cor. hut God Who giveth the increase. ' 30. But in that which is said. Wandering because they have no meat, nothing else is designated by this wandering but the wishes of eager preachers. For while they desire to receive people into the bosom of the Church, being kindled with great warmth, they put forth their desire now to gather in these, and now those. For this very agitation of thought is, as it were, a kind of wandering; and they pass over as if to different places, with change of will, whilst they run here and there with ravenous mind, in numberless ways, and into different ])arts, for uniting souls together. 31. This wandering the young ones of the ravens, that is the sons of the Gentiles, learned from the teacher of the Gentiles himself. For in proportion to the strong luvc with 384 Wanderiiuj af the Churches ravens afier food. Job 38, which he burns, does he pass with rapid wandering from J — '— place to place ; he wishes to pass from one place to another, because the love itself which fills him, urges him on. For Rom. i,when placed far away from the Romans, he writes, / make ^~ • mention of you always in my j)rny€rs, making request, if hy any means now at length I might have a prosperous journey by the tvill of God to come to you : for I long to see you. 2 Cor. When kept at Ephesus, he writes to the Corinthians, Behold ^^' ^'*' this third time I am ready to come to you. Again, when tarrying at Ephesus, he speaks to the Galatians, saying, Gal. 4, / desire to be with you noiv, and to change my voice. When he was shut up also at Rome in the close keeping of the prison, because he is not permitted to go himself to the Phil. 2, Philippians, he promises to send a disciple, saying, / trust ^^' in the Lord Jesus to send Timotheus shortly unto yon, that I also may be of good heart, having known your state. When bound also in chains, and detained at Ephesus, he Col. 2, writes to the Colossians, For though I be absent in body, ^' yet am I with you in the Spirit. Behold how he wanders, as it were, in his holy longing ; he is detained here in body, he is led thither in the Spirit; and exhibits the affection of fatherly love to those who are present, makes it known to those who are absent ; bestows his labours on those who 'so near- are before him, expresses his wishes for those who only hear * copies ^"™ ' efficaciously present to those with whom he was, and Ben. yet not absent from those with whom he was not. But we ' the ab- gain a better notion of his wandering, if we consider still !^°**' further his words to the Corinthians ; for he says, / will ] Cor. / • l6,5.6.come to you, when I shall have passed through Macedonia ; for I shall pass through Macedonia ; but I shall perhaps remain with you, or even icinter. Let us consider, I pray you, what is this wandering. For behold in one place he remains for a while, in another he says that he will go, and in another he promises that he will turn aside. Why is it that he so anxiously distributes himself through so many places, except that he is bound around all with one love } For love, which is wont to unite tilings that are divided, compels the one heart ol' I'aiil to bo divided amongst many things. And yet he gathers it together the more closely in God, the more widely he scatters it forth in holy longings. Paul therefore The Jeuish Church fed at the cry of her children. 385 wishes to say all things at once in his preaching, to behold Book all men at once through his love ; because he both wishes, ^^^' by remaining in the flesh, to live for all, and, by passing out of the flesh, to profit all by the sacrifice of faith. Let therefore the young ones of the ravens wander, that is, let the sons of the Gentiles imitate their master, let them shake off' the torpor of their mind, and when they find not the gain of souls, that is, their food, let them not rest; let them stretch themselves forth to advancement after advancement ; and, toiling for the benefit of many, let them wander, as it were, and hunger for their own refreshment. But because, in running to and fro by the works of preaching, they cease not to feed the Gentile world with the refreshment of faith, let it be rightly said, WJio preparelh for the raven his food., when his young ones cry to God, ivandering because they have no meat. 32. But by the name of ' raven,' the people of the Jews, black with the demerit of unbelief, can also be designated. For its young ones are said to cry to God, that food might be prepared for this very raven by the Lord ; doubtless, because the holy Apostles, begotten of the flesh of the people of Israel, while they were pouring forth prayers to the Lord for their nation, fed with spiritual wisdom their parent people, as the young ravens feed him from whom they are sprung in the flesh. While therefore his young ones cry out, food is provided for the raven ; because, while the Apostles entreat, the people, which was before unbelieving, is led to the knowledge of the faith : and from the preaching of its sons is fed, as it were, by the voice of its young ones. But we ought in this verse carefully to notice that point, that food is said to be prepared for this raven, first when his young ones are crying, and afterwards when they are wandering. For food is prepared for the raven, at the cry of his young ones, while at the preaching of the Apostles, Judaja, on hearing the word of God, was filled with spiritual wisdom, at one time in three, and at another in five thousand persons. But when, through the nmltitudc of the reprobate, it was exercising its cruelty against the preachers, and was destroying, as it were, the life of the young ravens, they were dispersed also into every quarter of the world. Whence also 386 Wandering of Preachers brings food to Jeivish Raren. Job 38, they say to these their fathers in the flesh, who were opposing ^'' their spiritual preaching, IVe ought to speak the ivord of Acts^i3 ^^^ ^^ y^'' f^^'^ty ^^^ since ye reject it, and judge yourselves 46. unworthy of eternal life, to ! we turn to the Gentiles ; knowing full surely that after the Gentiles believed, Judaea also would come to the faith. Whence also it is written, Rom. Until the fulness of the Gentiles should come in, and so all 11 25 ^ ^ ' 26* Israel should be saved. Because therefore the holy Apostles especially endeavoured, first to preach to those who heard them, and afterwards to set before those that resisted the example of the converted Gentiles ; the hungry young ones sought its food for this raven, first by crying, and aftei-wards by wandering. For the raven finds food from the quarter where the young ones wander ; for whilst the Jewish people beholds the Gentiles converted to God by the labour of preachers, it blushes sometime at the last, at the folly of its own unbelief, and then understands the sentences of Holy Scripture, when it perceives that they were known to the Gentiles before they were known to itself. And the wandering of its young ones having been fulfilled, it opens the mouth of its heart to take in the holy word ; because when the courses of the Apostles through the world have been completed, it at last spiritually understands those things, from which it had long abstained through the bondage of unbelief. But because the virtue of Divine Power alone effects all these things, it is rightly said, Who prepareth for the raven his food, when his young ones cry to God, wandering because they have no meat. Thou understandest, Except Myself, Who both bear with the unbelieving people, when its sons entreat, and feed it by their preaching, and support it, to be converted at length in the end, when they wander to other places. MoR. 33. There is something further, which can be understood of this raven in a moral sense. For when its young are hatched, it declines, as is said, to give them food to the full, before they become dark in their plumage, and allows them to suft'er from want of food, until its own resemblance appears in them, through the blackncjss of their wings. But they wander hither and thither in the nest, and seek for the support of food with open mouth. But when Novices not black-Jledged in humility wait for food. 387 thev have begun to get black, it seeks the more eagerly for Book *" ^ ^ "V food to be given them, the longer it has deferred feeding—- — '- them. Every learned preacher, who cries with a loud voice, whilst he carries the memory of his own sins and the know- ledge of his own infirmity, as a kind of black shade of colour, is doubtless a raven. 7'o whom disciples indeed are born in the faith, but perhaps they still do not know how to consider their own infirmity : perchance they turn away their memory from their past sins, and thus display not that blackness of humility which ought to be assumed against the pride of this world. But they open their mouth, as it were, to receive food, when they seek to be instructed in sublime secrets. But their own teacher supplies them the more scantily with the food of sublime instruction, the more he perceives that they bewail inadequately their past sins. He waits for them in truth, and warns them, first to become black, from the brightness of this life, by the lamentations of penitence, and then to receive afterwards the suitable nourishment of most subtle preaching. The raven beholds in the young ones their gaping mouths, but he first looks for their bodies to be covered with the blackness of wings. So too a disci-eet teacher imparts not inward mysteries to the understanding of those, whom he considers to have not yet in any way cast themselves off from this world. The less black then his disciples are, as it were, outwardly, through devotion to the present life, the less are they filled with the food of the word within : and the less they strip them- selves of bodily glory, the more are they bereft of spiritual refreshment. 34. But if in the confession of their past life, they put forth the groans of their lamentation, as darkening plumage, the teacher immediately flies in contemplation, to bring down food from on high, as a raven thinking of the refreshment of its young ones; and brings back to them in his mouth the food they are gaping for: whilst with that wisdom which he has begun', he supplies by his teaching the food of life to his| *'• hungry disciples. And he refreshes them the more eagerly from above, the more truly he perceives that, by the lament- ation of ])enitence, they are turning black from the brightness of the world. MoR. 388 Black wings of humility serve for Jlying. Job 39, 35. But whilst the young are clothiug themselves in the dark hue of their wings, they also give promise of flying; because the more disciples think meanly of themselves, the more they despise and afflict themselves, the more do they hold out the hope of advancing to higher things. Wlience also the teacher takes care to feed those more speedily, whom by certain marks he now foresees to be capable of assist- ing others. For hence Paul admonishes Timothy to nurture, as it were, with greater anxiety the newly fledged young, 2 Tim. while he says ; And the things that thou hast heard of me ' by many witnesses, the same commit thou to faithful men, who shall be able to teach others also. And while this dis- cretion in teaching is carefully preserved by a preacher, a more abundant power of preaching is given him from above. For whilst he knows through love how to sympathize with his afflicted disciples, whilst through discretion he understands the fit season for teaching, he enjoys the greater gifts of his under- standing, not only for himself, but for those also, to whom he devotes the efforts of his labour. Whence it is here also fitly said ; Who prepareth for the raven his food, when his young ones cry to Ood, wandering because they have no meat. For when the young ones cry to be filled, food is prepared for the raven ; because while good hearers hunger after the word of God, greater gifts of understanding are given to their teachers for their refreshment. It follows ; Chap, xxxix. ver. 1. Knowest thou the time when theivild goats {ibices) bring forth in the rocks, or hast thou observed the hinds when they calve ? X. 36. The southern part of the world calls birds, which inhabit the streams of the Nile, ' ibices.' But the eastern and western quarters terra small quadrupeds, ' ibices,' whose custom also it is to bring forth in the rocks, because they know not how to dwell except in the rocks. And if they ever fall down, even from the lofty tops of the mountains, they catch themselves without hurt on their own horns. For in falling they strike their head, and while they present the tips of its liorns, the whole body is exempt from the injury of the fall. But it is the custom with hinds to destroy the serpents which they have found, and to mangle their limbs with their bites. But it is said that, if ever they cross Hinds, and wild goats on rocks, Christian Teachers. 389 rivers, they rest tlie weight of their heads on the backs of Book those in front, and tliat, succeeding in turn to each other, they do not feel at all the labour of the weight. AVhy is it then that blessed Job is questioned concerning the bringing forth of the wild goats, and the hinds, except that by wild goats, and hinds, is signified the character of spiritual masters ? For they in truth bring forth as wild goats in the rocks ; because by the teaching of the fathers, who are called rocks for their solidity, they bring forth souls to con- version. They, like wild goats, feel not the losses of any fall, when they are caught on their own horns ; because whatever temporal ruin befals them, they support themselves on the testaments of Holy Scripture, and are saved, as it were, by being caught on their horns. For of these testa- ments it is said. Horns are in His hands. They fly therefore Hab. 3, to the consolation of Scripture, when they are struck with the loss of any temporal fall. Did not Paul, when sinking through the adversities of this world, catch himself, like the wild goats, on his horns ; when he was saying, Whatsoever Rom. things were written were written for our learning, that we ' " through patience and comfort of the Scriptures might have hope. They are also called hinds, as is said by Jeremiah of teachers carelessly deserting the children who were born to them ; The hind calved in the field, and forsook it. They, Jer. 14, like hinds, live on destroyed sins, as on dead serpents ; and " from this very destruction of their sins are they more eagerly ardent for the foiuitain of life. Whence the Psalmist says. As the hart longeth for the fountains of water, so longeth'Ps.i2,\. my soul after Thee, O God. They also, while they pass over the gliding moments of this temporal state, as if they were streams, place their burdens each on the other, being compassionate from love; because they keep with careful ob- servation that which is written ; Bear ye one anothefs burdens. Gal. 6, and so ye will fulfil the law of Christ. But because after the ^" coming of ihe Lord, s])iritual teachers were scattered through the world, who were able by their preaching to travail with souls in conversion ; and because this very season of the Lord's Incarnation was not known, before the voices of the Prophets, though His coming Incarnation was foreknown to all the Elect, blessed Job is well questioned concerning 390 Good works brought forth on rocks of old example. Job 39, the time when the wild goats and hinds bring forth, and it is '- — said to liini ; Knowest thou the time when the wild goats bring forth in the rocks, or hast thou observed the hinds when they calve? As if it were said to him; Thou believest thyself to have acted in some sublime manner, because thou foreseest not, as yet, that time, when spiritual masters, sent into the world, beget children by the doctrine of the ancient fathers, and by their labours gather together for Me the gain of souls. For wert thou to behold their fruit, like the offspring of wild goats and hinds, thou wouldest think very humbly of thine own virtue. For the gi:eat things which we do, we regard as the very least, when we balance them with nobler examples. But they then increase in their merits with God, when through our humility they become less to ourselves. 37. But teachers can be understood by the designation of ' hinds,' but hearers by the term ' wild goats,' which are very small animals. But the wild goats bring forth in the rocks, because they are made fruitful in order to the per- formance of good works, by the examples of preceding fathers, in order that, if they hear perchance sublime pre- cepts, and, conscious of their own infirmity, doubt their ability to fulfil them, they may look to the doings of their elders, and from considering their boldness, bring forth the offspring of good works. For to speak of a iaw instances among many, that the studious reader may learn much in few words, when such an one is hard pressed with insulting words, and is unable to maintain the virtue of patience, let him recal to his memorj' the conduct of David, who, when Semei was assailing him with so many insults, and the armed chieftains 2 Sam. were striving to avenge him, says. What have I to do with ' * you, ye S071S of Saruia ? Let him curse; for the Lord hath ordered him to curse David; and who is there who dareth to ibid. say, wherefore hath he done so. And a little after. Let him ' ' alone, that he may curse according to the command of the Lord, if perchance the Lard may look on my affliction, and requite me good for this cursing to-day. In which words he plainly shews, that, when flying from his son rebelling against him, in consequence of the sins committed with Bethsabee, he recalled to his mind the evil which he had David and Joseph teach to resist temptation. 391 conimitted, and patiently submitted to what he heard, and Book that he believed insulting words to be not so much re- proaches, as means of assistance, by which he considered that he could be purified, and have pity shewn to him. For we then bear patiently reproaches heaped on us, when we recur in the secrecy of our mind to what w-e have done wrong. For it will seem a light thing that we are assailed undeservedly, when we perceive in our conduct that what we deserve is much worse. And thus it comes to pass that the insults deserve our thanks rather than our anger, by whose occurrence we trust that a greater punishment can be avoided in God's judgment. •38. Behold, while another person is advancing in worldlv prosperity, he feels himself assaulted with the provocations of lust, as the joy of his heart panders to his wishes; but he recals to his memory the conduct of Joseph, and main- tains himself in the stronghold of chastity. For he, when he saw that he was persuaded by his mistress to forfeit his chastity, says ; Behold my master, having given all things ^o Gen. 39, me^ knoweth not what he hath in his hoitse, nor is there any^' ^' thing which is not in my power, or which he hath not delivered to me, except thee, who art his wife ; how then can I do this W'ickedness, and sin against my lord ? By which words there is shewn one who suddenly brought to mind the good things he had obtained, and overcame the evil which was assailing him; and who, by bringing to mind the favour he had received, crushed the power of imminent sin. For when slippery pleasure assails us in prosperity, this very pros]Derity must be opposed to the sting of tempt- ation ; in order that we may be the more ashamed at com- mitting sin, the more we call to mind that we have as a free gift received good things from God, and that we may convert the gift of outward blessings which has been conferred, into arms of virtues; that the goods we have received may be V>efore our eyes, and that we may overcome those things that allure us. For because pleasure itself arises from prosperity, • it must be struck down by a consideration of the same prosperity, in order that our enemy may perish by that same from which he takes his rise. For we must use consideration, lesl we should turn into sin the gift we have received, and 392 Daniel leaches advancement hy self-control. Job 39, lest the whirlpool of wickedness should swallow us up, — '■ — through the favour of life. For we kindle inextinguishably against us the wrath of the Heavenly Judge, if, even from His very bounty we fight against His goodness. 39. Another, seeking after the sweetness of inward know- ledge, and unable to attain its secrets, looks at the life of Daniel as a pattern, and attains the desired eminence of wisdom. For he in truth who is afterwards called, by the voice of the angel, in consequence of his eagerness after Dan 10, inward knowledge, a man of desires, is said to have first ib.i 8. tamed within him the desires of the flesh in the king's court, so that he touched none of the delectable meats, but pre- ferred a harder and rougher fare to that which was sumptuous and more delicate, in order that he might attain to the delight of inwai'd nourishment, while taking from himself the pleasures of outward food, and that he might enjoy more eagerly the taste of wisdom within, the more firmly he had outwardly restrained his fleshly taste, for the sake of this same wisdom. For if we cut off a pleasure from the flesh, we presently find a spiritual delight. For if outward wander- ing is shut out, an inward retreat is laid open to the earnest- ness of the mind. For the more the mind is unable, on account of its discipline, to spread itself beyond itself, the more is it able to extend and advance above itself: because even a tree is compelled to grow in height, which is pre- vented from spreading out into branches : and when we obstruct the streams of a fountain, we provoke the streams to rise to a higher level. Whilst then thoughtful persons look at the life of Saints as a model, the Avild goats drop their young on the rocks. Hence it is that Paul was exhort- ing his hearers to bring forth as wild goats in the rocks, when, after having enumerated the virtues of their ancestors, Heb.l2, he was saying ; Having so great a cloud of witnesses placed over us, laying aside every weight, and the sin which sur- rounds us, let us rial ivith patience to the contest set before lb. 13. 7. ^^.5. And again; IVliose faith imitate, considering the end of their conversation. 40. But when we conceive in our heart the Divine pre- cepts, wc do not bring them forth at once, as if already com- pacted solidly by thought. Whence also blessed Job is Conception and birth of good in man unseen, 393 questioned not as to the bringing forth of the wild goats, but Book as to the time of their bringing forth. For if in truth we - hardly comprehend this time in ourselves, we are much more ignorant of it in the mind of another. For the seeds of heavenly fear having been first conceived in the womb of the heart, are consolidated by studious meditation in order to remain; after that, when, having been kept firm by strict attention of thought, they proceed to reasonable discretion, they are formed, as it were, into distinct limbs; next, having been conformed by a habit of perseverance, they come, as it were, to the solidity of bones, but lastly, when strengthened by perfect authority, they proceed, as it were, to the birth. But no one observes these growths of the Divine seeds in another's heart, save Him Who creates it. For though we know, from the evidence of certain facts, that a person has conceived the might of heavenly desire, yet, when it comes forth to the birth, we cannot tell. 41. But the seeds which have been conceived in the mind frequently cannot arrive at perfection ; because they precede, in their coming forth, the proper time of their birth. And because they come before the eyes of men not yet fully fashioned in thought, they die as if born out of due time. For the tongue of man frequently extinguishes virtues which are still tender, when it praises them as though already strong. For they perish the more rapidly, the more unsea- sonably they come forth to the knowledge of applause. But sometimes, when our imperfect and feeble thought is brought too soon before men, it is dissipated by the assault of oppo- nents, and when it endeavours to appear to exist before the time, it causes itself not to be. But because holy men lake care that all their good thoughts gain strength in secret, and first form within the womb of their mind the offspring which is about to be produced, blessed Job is rightly questioned concerning the season for bringing forth; because, namely, it is not known to any one, excepting to the Creator, what is the fitting season in each case. But He, when He looks to the secret recesses of the heart, discovers at what time our good deeds are properly brought forth to the knowledge of men. It is therefore well said ; Knowest thou the time when the wild goats bring forth in the rocks? As if He VOL. III. D d 894 Hidden labours of Holy Men travailing with others. Job 39, openly said, As 1, Who therefore cause the progeny of the '- — Elect to live, because I bring them forth at the time fore- known. But when the birth of the hearers has been com- pleted, it is well subjoined; Or hast thou observed the hinds when they calve? For to observe the hinds when they calve, is to examine with careful consideration those labours of fathers, who beget spiritual children. 42. For it should be carefully noticed, that this language is so strictly attended to, that it is said. Hast thou observed ? Because it is in truth the habit of very few to consider what labour there is in the preachings of the fathers, with what great pains, and efforts, as it were, they bring forth souls in faith and conversation ; with what careful circumspection they watch themselves, that they may be resolute in their commands, sympathizing in infirmities, fearful in thi'eats, gentle in exhortations, humble in displaying their authority, overbearing in their contempt for temporal goods, unbending in the endurance of adversity, and yet weak, when they ascribe not to themselves their own strength ; how great is their pain for those that fall, how great their fear for those who stand, with what ardour they seek to gain some things, with what anxiety they preserve others which they have gained. Because, therefore, it is the habit of very few to consider these things, it is well said to him. Or hast thou observed the hinds when they calve? 43. But it is no objection, that God, when speaking of teachers, describes them under the type, not of stags, but of hinds. Because, doubtless, they are true teachers, who, while they are fathers through the vigour of their discipline, know how to be mothers through their bowels of compassion. Who endure the labours of holy conception, and bear within the womb of love children to be brought forth to God. For in the production of offspring mothers endure the greater labour, who bear for a long period of months the growing conception within their womb, and who deposit it, not without great pain, when it comes forth from the womb. Whence it is here also subjoined with fit consideration ; Ver. 2. Hast thou numbered the months of their con- ception ? xi. 44. For when holy men think of the improvement of their (m(kI onh/ marks the ■'. 144, and come doum. For when the heavens are bowed down, * the Lord descends, because, when holy preachers bend themselves in their preaching, they pour the knowledge of 398 Final hirlh into the Heavenly life. Job 39, the Godhead into our hearts. For the Lord would not at all descend to us, if His preachers were to remain inflexible in the rigour of contemplation. The heavens are therefore bowed down, for the Lord to descend, the hinds are bent, for us to be born in the new light of faith. These bended hinds are in the Song of Songs called the breasts of the Sol. Bride, as it is written, Tlty breasts are better than wine. 2. ' For they are the breasts, which, fixed on the casket of the bosom, feed us with milk ; because they themselves cling- ing to the secrets of loftiest contemplation nourish us with subtle preaching. In order therefore to bring us back from eternal groaning and pain, the hinds are now bent down, and utter roarings as they bring forth. But because those very persons who are born by the holy preaching of fathers, sometimes precede their teachers in suffering, so that while these are still remaining in this life, they themselves are already consummated by martyrdom, it fitly follows ; Ver. 4. Their young ones are weaned, and go to their pasture ; they go forth, and return not unto them. xiv. 49. Holy Scripture terms ' pasture' that food of eternal verdure, where our refreshment will no longer waste away with any dryness of failing. Of which pasture it is said by Ps. 23,1. the Psalmist, Tlie Lord ruleth me, and I shall want nothing; He hath placed me there in a place of pasture. And again, Ps.95,7. Bui we are His people, and the sheep of His pasture. And of these pastures, doubtless, the Truth saj^s, by Itself; Johnio, /j'y Me, if any one hath entered in, he shall be saved, and shall go in and out, and shall find pasture. They go there- fore to the pasture; because, on going forth from their bodies, they find those refreshments of eternal verdure. They go forth, and return not unto them; because, when they have been caught up in that contemplation of joys, they no longer need to hear the words of teachers. Having gone forth, therefore, they do not return to them ; because, escaping the difficulties of this life, they require no longer to receive from teachers the preaching of life. For then Jer. 31, that is fulfilled which is written. Each man shall no longer ^*" teach his neighbour, and each his brother, saying, Know the Lord , for all shall know Me, from the least of them even unto the greatest, saith the Lord. Then is fulfilled that Wild ass, type of freedom from worldly cares. 399 which the Truth says iu the Gospel, / shall declare to you Book plainly of My Father, For the Son in truth plainly declares ,-^-^' ot the rather; because, as we have said before, in that He 25. is the Word, He enlightens us by the nature of the Godhead. For men seek not then for the words of teachers, which are streamlets, as it were, from the tongue of man, when they are Iheiiiselves already derived from the fount of Truth Itself. After much then had been said, under the figurative bending down of hinds, concerning the virtue of teachers, His words are now directed to the conduct of those, who seek (or the secresy of retired conversation ; to whom, since they obtain their very rest of cessation by the Divine aid, and not by their own strength, it is said by the Lord ; Ver. 5. Who hath sent out the wild ass free, and who hath loosed his bands? 50. Understand, Except Myself. For the vdld ass, who xv. dwells in solitude, signifies, not inaptly, the life of those who dwell far removed from the crowds of people. And it is fitly also called free, because great is the drudgery of secular pursuits, with which the mind is grievously wearied, though it toil therein of its own accord. And to be freed from the condition of this slavery is no longer to desire any thing in this world. For prosperity while sought for, and adversities also while dreaded, oppress, as it were, with a kind of servile yoke. But if any one has but once freed the neck of his mind from the dominion of temporal desires, he enjoys already a kind of liberty even in this life, whilst he is affected by no longing for happiness, and is constrained by no dread of adversity. The Lord beheld this heavy yoke of slavery set hard on the necks of worldly men, when He was saying, Co7ne unto 3Ie, all ye that labour and are heavy laden^ and Mat.Wy J will refresh you. Take My yoke upon you, and learn of'^—^^- Me; for I am meek and lowly in heart, and ye shall find rest unto your soids: for My yoke is sweet, and My burden light. For it is, as we have said, a rough yoke, and weight of heavy bondage, to be subject to temporal concerns, to court the things of earth, to retain things which are gliding away, to wish to stand in things which stand not, to seek after passing objects, but yet to be unwilling to pass away with what are passing. For while all things, contrary to 400 God alone removes Jiindrances to holy freedom. Job 39, our wish, fly away, those things which had previously dis- — '- — tressed the mind from its longing to acquire them, oppress it afterwards with the fear of loss. He therefore is set free, who, having trampled down earthly desires, is exonerated, in security of mind, from seeking after temporal things. And who hath loosed his bands? Thou understandest. Except Myself. 51. But the bands of each one are loosed, when by Divine help the inward bonds of carnal desires are burst asunder. For when a holy intention calls to conversion, but the in- firmity of the flesh still calls back from this intention, the soul is fettered and impeded, as it were, by certain bonds. For we often see many desiring indeed a life of holy con- versation, but fearing at one time the onset of present mishaps, and at another future adversities, so as to be unable to attain it. And while they look forward, as if with caution, reud'in-to evils which are uncertain, they are incautiously retained in the bands of their own sins. For they place many things before their eyes, on the occurrence of which in their course of life, they are afraid that they can not stand firm. Of whom P"""^'- Solomon well says ; The way of the slothful is as an hedge of thorns. For when they seek the way of God, the suspicions of their fears stand in their way, and wound them, as the thorns of hedges which oppose them. But since this obstacle is not wont to oppose the Elect, he there proceeds to add, ibid. The way of the righteous is without an obstacle. For what- ever adversity may have fallen in their way of life, the righteous stumble not against it. Because with the bound of eternal hope, and of eternal contemplation, they leap over the obstacles of temporal adversity. The Lord therefore looses the bands of the wild ass, when He tears off from the mind of each of His Elect the bonds of weak thoughts, and kindly rends asunder every thing which was binding his enchanted mind. It follows ; Ver. 6. To ivhom I have given a house ifi the solitude^ and his tabernacles in the land of saltness. ^^'^' 52. Ought we in this place to understand the solitude of the body, or the solitude of the heart ? But what avails the solitude of the body, if the solitude of the heart be wanting ? For he who lives bodily removed from the world, but yet Inward rest, and contemplation, here imperfect. 401 plunsres into the tumults of human conversation with the Book .... . XXX. thoughts of worldly desires, is not in solitude. But if any ^— - one be bodily oppressed with crowds of people, and yet suffers from no tumults of worldly cares in his heart, he is not in a city. To those therefore of good conversation soli- tude of mind is first granted, in order that they may keep down within the rising din of worldly desires, that they may restrain by the grace of heavenly love the cares of the heart which bubble up from its lowest depths, and drive away from the eyes of the mind with the hand of gravity, all the motions of trifling thoughts which importunately present themselves, as flies which are flitting around them : and may seek for themselves some secret spot with the Lord within, there to speak with Him silently by their inward longings, when the noise is still fiom without. 53. Of this secret place of the heart it is said elsewhere ; There became silence in heaven fur about half an hour. For Rev. 8, the Church of the Elect is called ' heaven,' which, as it rises to * eternal and sublime truths by the elevation of contemplation, abates the tumults of thoughts which are springing up from below, and makes a kind of silence within itself for God. And since this silence of contemplation cannot be perfect in this life, it is said to have been made for half an hour. For whilst the tumultuous noises of thoughts force themselves into the mind against its will, they violently draw the eye of the mind, even when steadily fixed on things above, to view again those of earth. Whence it is written; The corrujJtibleVi \sAom body presseth down the soul, and the earthly habitation ' ' ivciyheth down the sense that museth on many things. This silence is therefore well described as having been made not for a whole, but for * a half hour :' because contemplation is never perfected here, however ardently it be begun. Which is also suitably described by the Prophet Ezekiel, who witnesses that he saw in the hand of a man, for the measure of the city built on the mountain, a reed of six Ez. 40, cubits and a span. For the Church is in truth situated on the mountain of the Elect, because it is not founded on the lowest desires. But what is pointed out by the cubit, except work, and what by the number six but the perfection of the work, because the Lord also is said on the sixth day to have 402 Self -knowledge by stillness. Thirst in the solitude. Job 39, completed all His works ? What therefore does the span ^ — beyond the six cubits suggest, but the power of contemplation, which shews to us already the beginning of the eternal and seventh rest? For because the contemplation of eternal things is not here perfected, the measure of the seventh cubit is not completed. Because therefore the Church of the Elect com- pletes all things which requii'e to be done, the city presents itself as placed in six cubits on the mountain. But because it here beholds as yet only the beginnings of contemplation, of the seventh cubit it reaches only the span. 54. But it ought to be known that we do not at all reach the height of contemplation, if we cease not from the op- pression of outward care. We do not at all look into our- selves, so as to know that there is within us one rational part that rules, another animal part which is ruled, unless we are made dead to all outward disturbance by returning to the secresy of this silence. Which silence of ours Adam Gen. 2, also whcn sleeping rightly typified, out of whose side the ^^' ^^' woman presently came. Because, whoever is hunied for- ward to the understanding of things within, closes his eyes to visible objects: and he then distinguishes in himself those qualities which ought either to rule manfully, or those which, as being weak, can submit: that there is one part of him which has power to rule as a man, another to be ruled, as a woman. In this silence of the heart, then, while we are awake inwardly by contemplation, we are sleeping, as it were, outwardly. Because then men who are separated, that is who are freed from carnal desires, inhabit this silence of the heart, the Lord gave to this wild ass a house in the solitude, that he might not be oppressed with a crowd of temporal desires. 55. It follows. And his tabernacles in the land of saltness. Saltness is wont to kindle thirst. And because holy men, as long as they dwell in the tabernacles of this life, are inflamed by the daily warmth of their desire to seek their heavenly country, they are said to have their tabernacles in the land of saltness. For they are in truth incessantly inflamed, in order to thirst, they thirst to be satisfied, as it Matt. 6, is written. Blessed are they tvho hunyer and thirst after riyhteousness, for they shall be filled. It follows; The soul that knows ivhat it is goes not with the many. 403 Ver. 7. He scorneth the multllude of the city. Book • • • XXX 56. To scorn the multitude of the city, is to avoid the XVII. evil employments of human conversation, so as no longer to take pleasure in imitating the abandoned manners of earthly men, who, through the abundance of iniquity, are many. For they desire to enter, with the few, the narrow gate, and seek not, with the many, to enter the broad roads which lead to destruction. .For they carefully behold by Whom, and for what, they are created ; and from a right consider- ation of the image they have received, they disdain to follow the vulgar herd. Whence it is said by the voice of the Bridegroom to the Bride, in the Song of Songs, If thousol. knowest not thyself, O beautiful among women, go forth,^°'^^^^' and go thy way after the footsteps of the Jiocks, and feed thy kids. For she who is beautiful among women knows herself, when every Elect soul, though placed amongst sinners, remembers that it was fashioned after the image and similitude of its Creator, and goes on, in accordance with the similitude it has perceived. But if it knows not itself, it goes forth; because, being expelled from the secret recess of its own heart, it is dissipated by outward objects of desire. But when it has gone forth, it goeth after the footsteps of the flocks, because namely, forsaking its own inward thoughts, it is led to the broad way, and follows the examples of the peoples. And it no longer feeds lambs, but kids, because it strives to nourish, not the harmless thoughts of the mind, but the evil motions of the flesh. Because then every Elect and continent person scorns to go after the footsteps of the herds, let it be rightly said, He scorneth the multitude of the city. Where it is also fitly subjoined ; He heareth not the cry of the exactor. 57. What other exactor can be understood, but the devil, xviii. who once offered to man in paradise the coin of evil per- suasion, and seeks to exact from him daily the guilt of this debt ? The word of this exactor is the beginning of evil persuasion. The cry of this exactor is temptation, no longer gentle, but violent. This exactor cries out, when he tempts mightily. Not to hear then the voice of the exactor, is not at all to consent to the violent emotions of temptations. For a man would hear, if he were to do the things which 404 Saints hear not the demands of the devil or the helly. Job 39, hc suggests. But when he scorns to do perversely, it is — '■ — rightly said, He heareth not the cry of the exactor. 58. But some persons in this place wish the belly to be understood by the exactor. For it exacts from us a kind of debt ; because it requires even by nature the daily fruit of human labour to be spent on it. Whilst abstinent men, then, who in this place are typified by the word ' wild ass,' repress by force the desires of the appetite, they contemn, as it were, the words of the clamouring exactor. But since many contests of virtues against innumerable vices befal the continent man, why, in speaking of the cry of the exactor being despised, is it said of the belly alone, that he restrains its impulse and assault, except that no one gains the palm of the spiritual contest, unless he has first con- quered the incentives of the flesh, by afflicting the concu- piscence of the belly ? For we cannot stand up to the conflict of the spiritual contest, unless the enemy who is posted within, that is to say, the appetite of gluttony, is first conquered; because if we overthrow not those evils which are nearer to us, we doubtless proceed in vain to attack those which are further off". For war is in vain waged in the plain against outward foes, if a treacherous citizen is retained within the very walls of the city. The mind also of the combatant is itself kept back, by the grievous disgrace of confusion, from engaging in the spiritual contest, when, feeble in its battle with the flesh, it is wounded and over- come by the swords of gluttony. For when it sees itself defeated by trifles, it is ashamed to engage in greater dangers. 59. But some, ignorant of the order of the contest, neglect to tame their appetite, and proceed at once to spiritual battles. And though they sometimes display many acts of great bravery, yet from the sin of gluttony ruling over them, they lose, by the allurement of the flesh, all that they have done boldly ; and, while the belly is not restrained, all their virtues are overwhelmed at once by the lust of the flesh. 2 Kiugs Whence it is written also of the victory of Nabuchodonosor, jtr^52 TJiG (^hief of the cooks destroyed the walls of Jerusalem. For 12. Oxf. what does Scripture signify and express by the walls of * deT™ Jerusalem, but the virtues of a soul which is tending to the Siitan beaten in thejlesh. Five ways of gluttony. 406 vision of peace ? Or who is understood by the chief of the Book cooks, but the belly, which is served with most diligent care by cooks ? The chief of the cooks then destroys the walls of Jerusalem, because the belly, when it is not restrained, destroys the virtues of the soul. Hence is it that Paul was withdrawing the strength of the chief of the cooks, who was contending against the walls of Jerusalem, when he was saying, I chastise my body, and bring it into subjection, lest l Cor. perchance having preached to others, I myself become a ' cast-away. Hence he also premised, saying, / so run, not ih. 26. as uncertainly, sojight I, not as if beating the air. Because when we restrain the flesh, we beat with these blows of our abstinence not the air, but unclean spirits; and when we subject that which is within us, we inflict blows * on adver- ' pugnos saries set without. Hence is it that when the king of Babylon orders the furnace to be kindled, he commands a heap of bitumen, tow, pitch, and firebrands to be furnished. But yet he consumes not in this fire the abstinent youths ; Dan. 4, because, though the ancient enemy presents to our view innumerable desires of dainties, to increase the fire of lust, yet the grace of the Holy Spirit breathes into holy minds, in order that they may remain uninjured by the heats of carnal concupiscence : so that though the flame may burn so far as to tempt the heart, yet the temptation may not blaze forth as far as to consent. 60. It should also be known, that the vice of gluttony tempts us in five ways. For it sometimes anticipates the seasons of want: but sometimes does not anticipate them, but seeks for daintier food. Sometimes it looks for those things, which must be taken, to be prepared more carefully ; but sometimes it agrees with both the quality of, and the season for, its food, but exceeds, in the quantity of what is to be taken, the measure of moderate refreshment. But sometimes that which it longs for is even of a baser kind, and yet it sins more fatally through the heat of unbounded desire. For Jonathan deserved in truth the sentence of i Sam. death from the mouth of his father, because in taking honey ' he anticipated the time which had been fixed for eating. And the people which had been brought out of Egypt, died in the desert, because it despised the manna, and sought for 406 Strong desire even of mean food gluttonous. Job 39, fleshly food, which it counted more dehcate. And the first — - — fault of the sons of Eli arose from this, that the servant, at 1 Sam. their desire, would not receive cooked meat for the priest, ' * after the ancient custom, but sought for raw flesh, for him to serve up with greater daintiness. And when it is said to Ez. 16, Jerusalem, This was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance, it is plainly shewn that she forfeited her salvation, because, with the sin of pride, she exceeded the measure of moderate refreshment. And Gen.25, Egau lost the glory of the birth-right, because he desired mean food, namely, lentils, with great eagerness of longing ; and when he preferred this, even to selling his birth-right, he shewed with what eageniess he was panting after it. For it is not the food, but the desire that is in fault. Whence also we frequently lake some delicate fare without blame, and take a taste of meaner food, not without guilt of conscience. For this Esau, whom we have spoken of, lost in truth his birth-right, through lentils, and Elias preserved the virtue of his body by eating flesh in the desert. Whence also the ancient enemy, because he knows that it is not food, but the desire of food, that is the cause of damna- tion, both subjected the first man to himself, not with flesh, but an apple ; and tempted the second Man not with flesh, but with bread. Hence it is that the fault of Adam is com- monly committed, even when mean and worthless food is taken. For it is not Adam alone who has received the prohibiting command to abstain from the forbidden ft-uit. For when God points out certain aliments as injurious to our health. He, by a kind of sentence, forbids us to use them. And while we desire and taste noxious food, what else do we do in truth but eat of what is forbidden ? 61. Those things must therefore be taken, which the necessity of nature requires, and not those which gluttony suggests. But it is a great effort of discretion to give this exactor something, and yet to refuse him something: both to restrain gluttony by not giving, and by giving to support nature. And this discretion is perhaps suggested, when it is said ; He heareth not the cry of the exactor. For the word of this exactor is the necessary demand of nature. But his cry is the appetite of gluttony going beyond the measure of Insidioufi encroachmcnis of pleaaure. 407 necessity. This wild ass then hears the word of this exactor, Book and liears not his cry ; because a discreet and abstinent man ^^^' both supplies his belly so far as to temper his need, and restrains it from pleasure. 62. But it should be known that pleasure so veils itself under necessity, that a perfect man can scarce discern it. For whilst necessity asks for a debt to be paid, pleasure secretly demands a longing to be fulfilled; it hurries the \ appetite onward the more fearlessly, the more it conceals itself under the creditable profession of relieving a necessity. But frequently pleasure secretly attached follows behind in the very course of eating ; though sometimes impudently free it endeavours even to go first. But it is easy to discover when pleasure anticipates its necessity, though very difficult to discern when it secretly connects itself with that very eating which is necessary. For because it follows the natural appetite which goes first, it seems, as it were, to advance slowly behind. For at that time, when the demand of necessity is paid, because pleasure is, through eating, blended with necessity, it is not known what necessity demands itself, and what (as has been said) pleasure secretly de- mands. But we frequently both distinguish them, and yet, from knowing that they are mutually connected together, take pleasure, when hurried beyond proper bounds, in being wittingly deceived : and whilst the mind flatters itself on the necessity, it is deceived by pleasure. For it is written; Make not provision for the Jlesh in the desires thereof. "Rom.] 3, That therefore which is forbidden to be done in desire, is " yielded in necessity. 63. But often, whilst we incautiously condescend to neces- sity, we are enslaved to desires. And sometimes, while we endeavour to oppose our desires too immoderately, we increase the miseries of necessity. For it is necessary for a man so to maintain the citadel of continence, as to destroy, not the flesh, but the vices of the flesh. For frequently, when the flesh is restrained more than is just, it is weakened even for the exerci.se of good works, so as to be unequal to prayer also or preaching, whilst it hastens to put out entirely the incentives ol' vices within itself. For this very man, whom we bear outwardly, we have as the assistant of our inward 408 Demands of inclination scorned ; eye lo the ' Jieiyhts^ Job 39, intention, and both the motions of wantonness are within 8 • — '- — it, and there also abound in it the appliances of good works. But often, whilst we attack an enemy therein, we kill a citizen also whom we love ; and often while we spare, as it were, a fellow-citizen, we nurture an enemy for battle. For our vices become proud upon the same food, on which our virtues are noui'ished and live. And when a virtue is nomished, the strength of our vices is frequently increased. But when unbounded abstinence weakens the power of vices, our virtue also faints and pants. Whence it is necessary for our inward man to preside, as a kind of impartial arbiter between itself, and him whom it bears without: in order that its outwai'd man may both be always able to serve at its appointed ministry, and never proudly oppose it with unshackled neck ; nor be moved if it whispers any suggestion, provided it always tramples it down with the heel of autho- rity stamped upon it. And thus, whilst we allow our vices, when checked, to struggle against us, and yet prohibit their engaging with us on equal terms, it comes to pass that neither our vices prevail against our virtue, nor does our virtue again settle down to rest with entire extinction of our ' o"" vices. In which way alone' our pride is utterly extinguished, alone' because though it may serve for victory, yet a continual fight is reserved for us, to keep down the pride of our thoughts. And hence, because every abstinent person both complies with the demands of necessity, and yet opposes violent pleasure, it is well said in this place also by the voice of the Lord, He heareth not the cry of the exactor. But since a discreet person raises himself the more to the understanding of higher things, the more he chastises in himself the incen- tives of the flesh, after his scorning the cry of the exactor, it is rightly subjoined; Ver. 8. He looks round on the mountains of his pasture. xix. 64. The mountains of his pasture are the lofty contem- plations of inward refreshment. For the more holy men abase themselves outwardly with contempt, the more abundantly are they supported within with the contempla- Ps. 84, tion of revelations. Whence it is written ; He hath disposed the ascents in his heart in the valley of tears ; because those, whom the valley of humility outwardly imprisons in tears, Angels beheld around. Eternal blessings sought. -109 the ascent of contemplation elevates within. The mountains Book v v v of pasture are also the lofty powers of angels : which - therefore refresh us here by ministering^ and assisting, because they are fattened there with the inward dew of con- templation. And because, by the bounty of God, they protect us in every contest, they are well said to be beheld around. For we behold them present on all sides around us, by whose defence we are protected against our adversaries on every side. The mountains of pasture can be taken, still further, for the lofty sentences of Holy Scripture, of which it is said by the Psalmist; The high hills for I he stags, Ps- 104, because those who know already how to make the leaps of contemplation, ascend the lofty summits of the Divine sentences, as the tops of mountains. And because the feeble cannot reach in Iruth to these tops, it is there rightly subjoined, The rock is a refuge for the urchins, because, namely, their understanding does not sublimely exercise the feeble, but faith alone in Christ humbly keeps them in. It follows ; He searchelh after every green thing. 65. For parched in truth are all things, which, fashioned xx. for a time, are dried up from the sweetness of the present life by the coming end, as if by the summer sun. But those are called green, which fade not away by any shortness of existence. For this wild ass then to seek every green thing, is for each holy man, despising transitory things, to long for those which are to endure for ever. But all these things which have been said of the wild ass, can be understood in another way also. Which we explain, having repeated the former verse, in order to leave to the judgment of the reader what he believes is to be preferred. After, then, the dispensation of preachers has been described under the figure of hinds, to shew by Whom this same virtue of preaching is given, the mention of our Lord's Incarnation is immediately subjoined, so that it is said, Ver. 5. Who hath sent out the unld ass free ? 6(5. Nor let any consider it unbecoming that the Incarnate xxi. Lord can be typified by such an animal; whilst it is admitted by all that He is spoken of, in Holy Scripture, as, in a certain sense, both a worm and a beetle. .\s it is written; But /Ps.22,6. VOL. in. E e 410 Divers animals signify Christ, each imperfectly* Job 39, am, a worm, and no man. And as it is said by the Prophet ^^ 2 i^ the Septuagint, A beetle cried out from the wood. Since 11. then He is typified by the mention of such vile and abject things, what is said offensively of Him, of Whom it is admitted that nothing is said appiopriately ? For He is called a lamb, but it is for His innocence. He is called a lion, but it is for His might. He is also sometimes compared to a serpent, but it is for His death, or for His wisdom. And He can therefore be spoken of figuratively by all these, because none of all these can be essentially believed of Him. For were He to be really one of these essentially. He could no longer be termed another. For were He properly called a lamb, He could no longer be called a lion. If He were properly called a lion. He would not be signified by a serpent. But we say all these things of Him in figure, with the greater latitude, the further removed they are from His essence. The wild ass can therefore designate the Incarnate Lord. For the wild ass is an animal of the fields. And because the Incarnate Lord profited the Gentiles more » corpus than the Jews, when, assuming a living body ', He went, as 'it were, not into the house, but rather into the field. Of Ps. 50, which field of the Gentiles it is said by the Psalmist ; The ^^' beauty of the field is ivith Me. The Incainate Lord there- fore. Who in the form of God is equal to the Father, is in the form of a servant less than the Father, in which He is also less than Himself. Let it be said therefore by the Father of the Son in the form of a servant ; Who hath sent out the wild ass free, and who hath loosed his bands? For every one who sins is the servant of sin. And because the Incarnate Lord was made partaker of our nature, not of our sin, He is said to have been sent forth fi-ee, because He is not held under the dominion of sin. Of Whom it is written Ps.88,5. elsewhere ; Free among the dead. He is said to have been sent forth free, because taking our nature, He is not at all held by the yoke of iniquity. And though the stain of our guilt touched Him not, yet the suffering of our mortality bound Him. Whence also after He is said to have been sent forth free, it is rightly added of Him; And who hath loosed His bands ? xxii. 67. For His bands were then in truth loosened, when the Christ free^ aswUhout sin. He was amongst the unfruitful 411 infirmities of His Passion were cbaiiffed into the glow of Book . . . XXX His Resurrection. For the Lord had those infirmities of our '- mortal state, which we endure as the desert of our iniquity, as a kind of bands with which He wished of His own accord to be bound, even to death, and which He loosed marvel- lously by His Resurrection. For to be hungry, to thirst, to be weary, to be bound, to be scourged, and to be crucified, was the bond of our mortality. But when on the completion of His death the veil of the temple was rent, the rocks were cleft, the tombs were opened, the barriers of hell were laid bare, what else is shewn by so many arguments of such mighty power, but that those bands of our infirmity were loosened, that He, Who had come to take on Him the form of a servant, might return in freedom to heaven even with His members ? Of which bonds of His the Apostle Peter witnesses, saying, Whom God hath raised up, having loosed the pains of hell, ^cu 2, because it uas ,not possible for Him to be holden of it. And because after His Death and Resurrection He deigned to call the Gentiles to the grace of faith, after His bands are said to have been loosened, it is fitly subjoined; Ver. 6. To Whom I have given a house in the solitude, and His tabernacle in the land of sallness. 68. For in the Gentile world, in which there was no xxiii. Patriarch, no Prophet, there was hardly a man to exercise his reason to gain a knowledge of God. Of this solitude it is said by Isaiah ; The desert and the pathless land shall rejoice, is. 35,1. and the solitude shall exult and blossom as the lily. And again it is said of the Church; He will make her desert as ls.5\, 3. delights, and her solitude as the garden of the Lord. But this same solitude, which, before it knew the true wisdom of God, had brought forth saltness, is mentioned again as a land of saltness ; because it produced no verdure of good understanding, and savoured only of what was wrong. He receives therefore his house in the solitude, and His tabernacle in the land of saltness, because God when Incarnate for men, forsook Judaea, and possessed the hearts of the Gentiles. Whence it is said to Him by the voice of the Father, through the Prophet ; Ask of Me, and I will give thee the heathen Ps. 2, 8, for Thine inheritance, and the ends of the earth for Thy possession. Who, as He is God, j^ives all things with the E e 2 412 Our Lord amongst men scorned the common ways. Job 39, Father, as He is Man, receives of the Father among all things, j^j^^ as it is written ; He hath given Him authority to execute 27. judgment also, because He is the Son of man. And it is Johnis, written again ; Knowing that the Father had given all things John 6 *'^^^ ^^^ hands. Or as He Himself says ; All that the 37. Father giveth 3Ie shall come to Me. But if it is now asked what is the difference between a house and a tabernacle ; a house is for a dwelling place, a tabernacle for a journey. He possessed therefore on His coming the hearts of the Gentiles as if they were tabernacles, but, strengthening them by righteousness, He made them His house by inhabiting. And because He scorned to imitate the conduct of those to whom He had come, it is rightly subjoined ; Ver. 7. He scorneth the multitude of the city. xxiv. 69. That is. He despises the customs of human conver- sation. For having been made a Man amongst men, He refused to observe the practice of men. For He was there- fore made a Man amongst us, not only to redeem us by the shedding of His blood, but also to change us by setting an example. He found therefore one thing in our conversation at His coming, and taught us another by His life. For all the progeny of the haughty race of Adam were striving to seek after the prosperity of the present life, to avoid its adversities, to escape disgrace, to follow glory. The Incar- nate Lord came amongst them courting adversity, scorning prosperity, embracing insults, flying from glory. For when the Jews had wished to make liim their king. He shrunk from being a king. But when they were endeavouring to kill Him, He came of His own accord to the scaffold of the cross. He therefore avoided that which all seek after, He sought after that which all avoid; He caused all to marvel that both He Himself rose again when dead, and by His death raised others from death. For there are in truth two lives of a man who exists in the body, one before death, the other after the resurrection ; one of which all practically knew, but knew not the other ; and mankind were directing their thoughts to that only which they knew. The Lord came in the flesh, and while He took on Himself the one. He pointed out the other. While He took on Himself that which was known to us, He pointed out to us that which Satan found nothing in Him to claim. 413 was unknown to us. For by His dying He practised that Book life which we possess, by rising again He disclosed that life ■^^^ for which we are to seek, instructing us by His example, that this life which we pass before our death, is not to be loved on its own account, but to be tolerated on account of the other. Because then, by practising a new conversation amongst men, He followed not the customs of Babylon, it is well written of Him, He scorneth the mullitude of the city. 70. Or certainly, because He forsook the many who were wandering along the broad way, and chose the few who were walking through narrow paths. For to ' scorn the multitude of the city,' is to reject from a share in His King- dom that portion of mankind which enters the broad way, which also through the abundance of iniquity is many. It follows ; He heareth not the cry of the exactor. 71. As was said before, what exactor can be understood xxv, in this place, but the devil ? who by his wicked persuasion held out the hope of immortality, but by deceiving exacted the tribute of death; who by his persuasion introduced sin, by his cruelty exacts punishment. The word of this exactor is his crafty persuasion of man before death, but his ' cry' is his violent seizure of him after death. For those whom he secretly intercepts before death, he violently hurries to share with him his punishment after death. But because the Lord when drawing near to death feared not the violent assaults of this exactor, (as He Himself says, For the prince John \i, of this world cometh and hath nothing in Me,) it is well said, He heareth not the cry of the exactor. For the exactor of mankind came to Him, because he saw Him to be a man. But Him Whom He believed to be a man despised for His weakness, he felt, by his power, to be above man. 72. Laban doubtless represented this exactor, when coming with wrath, he demanded his idols which wereGen.Si, with Jacob. For Laban is interpreted ' whitening.' But the devil is appropriately understood by whitening, who though dark through his deserts, transforms himself into 2 Cor. an angel of light. Him did Jacob serve, that is, the Jewish ^^' ^'** people, on the part of the reprobate, from whose flesh the 414 Laban in jnirstiit a type of Satan. Job 39, Lord Incarnate came. But by Laban can this world also be — - — represented, which follows Jacob with fury, because it endea- vours to oppress by persecution all the Elect, who are members of our Redeemer. Jacob carried off the daughter of this person, that is, either of the world or of the devil, when Christ united to Himself the Church from the Gentile world. Whom he takes away also from the house of her Ps. 45, father, because He says to her by the Prophet; Forget thine otvn people^ and thy father's house. But what is designated Col. 3, by idols but avarice? Whence it is said by Paul; And ^' covetoiisness, uhich is idolatry. Laban therefore on coming Gen.31, found not the idols upon .Jacob, because when the devil ^^* displayed the treasures of the world, he found not in our Redeemer the traces of earthly concupiscence. But those ib. 34. idols which Jacob had not, Rachel covered by sitting. For by Rachel, which also means ' a sheep,' is typified the Church. But to sit, is to seek after the humility of penitence, as it is Ps. 127 written; Arise, after ye have sat down. Rachel therefore 2- covered the idols by sitting, because Holy Church, by follow- ing Christ, covered, with penitence, the vices of earthly con- cupiscence. Of this covering of vices it is said by the Ps.32,1. Psalmist; Blessed are they whose iniquities are forgiven ^ and ivhose sins are covered. That Rachel then signified us, who press down idols by sitting, if we condemn the sins of covetousness by penitence. But this covetousness is not wont to befal those, who run like men in the way of the Ps. 31, Lord, to whom it is said; Do tnaiifully, and let your heart ^*- be strengthened; but those especially who walking, as it were, with effeminate step, are relaxed by the blandishments of the world. Whence also in that place these are the Gen.31 words of this same Rachel, According to the custom of 35- women it now is happening to me. Laban therefore finds not the idols upon Jacob, because the crafty exactor found nothing to blame in our Redeemer. Of which exactor it is said to our Redeemer by the Prophet, when He was deliver- Is 9 4 "^S ^^^® Gentile world from his dominion; For thou hast overcome the yoke of his burden, and the rod of his shoulder, and the sceptre of his oppressor, as in the day of Madian. For the Lord in rescuing the Gentile world, overcame the yoke of its burden, when He delivered it, by His coming, Deliverance hy Christ likened to that from Midian. 415 from that bondage to the tyranny of the devil. He over- Book came tlie rod of its shoulder, when He kept his blow, which - was oppressing it heavily in consequence of wickedness, from redeemed mankind. He overcame the sceptre of its oppressor, when He swept away from the heart of the faithful, that kingdom of the same devil, who had been wont to exact the due tribute of punishments for the fatal peipetration of sins. 73. But let us hear how these things were done. It is immediately subjoined. As in the day of Madian. I think it will not be amiss if we consider at greater length this war of the Madianites, which was intentionally introduced by the Prophet in comparison with the coming of the Lord. ForJudg. 7, in the book of Judges Gedeon is described as having fought ^"~^^' against the Madianites. When he was bringing forth the multitude of the army to war, he was ordered by a Divine admonition, to remove from the conflict of battle all whom on coming to the water he beheld drinking the water with bended knees. And the result was, that only three hundred men remained, who had drunk the water in their hands, standing. With these he proceeds to the battle, and he equipped them not with arms, but with trumpets, lamps, and pitchers. For, as is there written, they placed the lighted lamps in the pitchers, and held their trumpets in their right hand, but their pitchers in their left, and on coming close to their enemies, they sounded with the trumpets, they brake the pitchers, the lamps appeared : and their enemies alarmed on one hand with the sound of the trumpets, and on the other by the glittering of the lamps, were turned to flight. Why then is it that such a battle is brought forward by the Prophet, and why is victory in that battle compared to the coming of our Redeemer ? Did the Prophet intend to point out to us that that victorious battle under the command of Gedeon was a type of the coming of our Redeemer? Such deeds were doubtless there wrought, which, the more they exceed the usual mode of fighting, are the less removed from the mystery of prophecy. For who ever went forth to battle with pitchers and lamjjs? Who, when going against arms, ever abandoned his arms? These things would have been truly absurd to us, had they not been terrible to the 416 Gideon in name and ads, a type of Our Lord. Job 39, enemies. But Ave have learned by the evidence of the '- — victory itself, not to regard these things which were done as of little account. Gedeon, therefore, coming to the battle, signifies to us the coming of our Redeemer, of Whom it is Ps. 24, written; Lift up, O princes, your gates, and be ye -lift up, ye everlasting doors, and the King of Glory shall come in. Who is this King of Glory? The Lord strong and mighty. TJie Lord mighty in battle. He prophesied of our Redeemer, not only by his doings, but also by his name. For Gedeon is interpreted ' going about in the womb.' For our Lord embraces all things by the power of His majesty, and yet He came, through the grace of the dispensation assuming man's nature in the womb of the Virgin. Who then is He Who goes about in the womb, except Almighty God, redeem- ing us by His own dispensation, embracing all things by His Godhead, and taking man's nature in the womb? In which womb He was both Incarnate, and not confined; because He was both within the womb by the substance of His infirmity, and beyond the world by the power of His majesty. But Madian is interpreted ' from judgment' For that His enemies were to be repulsed and destroyed, was not from the imperfection of their conqueror, but from the judgment of Him, Who judgeth rightly. And for this reason they are called ' from judgment:' because, being aliens from the grace of the Redeemer, they bear, even in their designa- tion, the desert of just condemnation. 74. Against these Gedeon proceeds to battle with three hundred men. The plenitude of perfection is usually under- stood by the number ' hundred.' What then is designated by the number hundred taken thrice, except the perfect knowledge of the Trinity ? For with those our Lord destroys the adversaries of the faith, with those comes down to the contests of preaching, who can understand Divine truths, who know how to think accurately of the Trinity, Which is God. But we nmst observe, that this number three hundred 'TofT, is comprised in the letter Tau', which bears a resemblance notri- of the cross. For if there were added over the transverse line, the projecting part of the cross, it would no longer be a resemblance of the cross, but the cross itself. Because then that number of three hundred is comprised in the letter Tau, The 'three hundred^ who ' drank standing upright.' 417 and bv the letter Tau, as wc have said, a resemblance of the Book XXX cross is set forth, by those three hundred followers of Gedeon, ^-^ — ' those persons are not inappropriately designated, to whom it is said, If any man will come after Me, let him deny linked, himself, and take up his cross, and follow Me. And these take up the cross more truly, as they follow the Lord, the more severely they both tame themselves, and are tortured with the compassion of charity towards their neighbours. Whence it is said also by the prophet Ezekiel, Mark TauEz.9,4. upon the foreheads of the men that groan and lament. Or certainly, by these three hundred who are comprised in the letter Tau, it is expressed that the sword of the enemy is overcome by the wood of the cross. And they are brought to the river, to drink the waters ; and whoever drank the waters with bended knees, were removed from the struggle of war. For by the waters is designated the doc- trine of wisdom, but by the unbended knee righteous con- duct. They therefore who are reported to have bent their knees, while drinking the water, retired from the strife of battles, having been forbidden ; because Christ proceeds to battle against the enemies of the faith, with those who when they drink the streams of doctrine, distort not the uprightness of their actions. For all are said at that time to have drunk the water, but not all to have stood with unbended knee. And they who bent their knees, while they were drinking the waters, were rejected, because, as the Apostle witnesses. For not the hearers of the laiv are just before God, but the Rom. 2, doers of the law will he justified. For since dissoluteness ^' of conduct is, as we have said, signified by this very bending of the knees, it is rightly again said by Paul, Lift Heb.i2, up the hands that hang down, and the feeble knees, and make straight steps with your feet. They therefore proceed, under Christ as their leader, to battle, who exhibit in their conduct that which they profess with their mouths, who drink spiritually the streams of doctrine, and yet are not carnally distorted by wicked works ; because, as it is written, Praise is not seemly in the mouth of a sinner. Ecclus. 75. They go forth therefore to battle with trumpets, with ' " lamps, and with pitchers. This, as we have said, was an unusual order of battle. They sounded with the trumpets, 418 Lamps from pitchers, Miracles from slain Martyrs. Job 39, and the pitchers were held in their left hands. But lamps — '■ — were placed within the pitchers ; but, when the pitchers were broken, the lamps appeared, and by their flashing light the affrighted enemies are put to flight. By the trumpets is designated therefore the loud voice of preachers, by the lamps the brightness of their miracles, by the pitchers the frailness of their bodies. For our Leader led forth with Him, to the contest of preaching, such as by making light of their bodily safety, would overthrow their enemies by dying, and would overcome their swords, not by arms, not by words, but by patience. For our Martyrs came armed under their Leader to battle, but armed with trumpets, with pitchers, with lamps. And they sounded \vith their trumpets, when preaching; they broke their pitchers, when exposing their bodies to dissolution by the swords of the enemy in their suffering ; they shone forth with lamps, when after the disso- lution of their bodies they flashed forth with miracles. And their enemies were presently put to flight, because, when they beheld the bodies of dead Martyrs glittering with mira- cles, they were overpowered by the light of truth, and believed that which they had impugned. They sounded therefore with the trumpets, that the pitchers might be broken ; the pitchers were broken, that the lamps might appear ; the lamps appeared, that the enemies might be put to flight. That is, the Martyrs preached, till their bodies were dissolved in death ; their bodies were dissolved in death, that they might shine forth with miracles ; they shone forth with miracles, that they might overthrow their enemies with divine light ; so that they might no longer stand up - and resist God, but submit to, and be afraid of, Him. 76. And it must be observed, that the enemies stood firm before the pitchers, but fled before the lamps ; doubtless because the persecutors of Holy Church resisted the preachers of the faith while yet in the body, but were put to flight by the miracles which were manifested after the dissolution of their bodies, because, terrified by fear, they ceased from persecuting the faithful. They were afraid, in truth, at the lamps of miracles which appeared, when the pitchers of their bodies had been broken, at the preaching of the trumpets. ChrisCs servants sacrifice the body to their work. 419 77. We must also notice that which is there written ; that Book they held the trumpets in their right hand, but the pitchers in their left. For we are said to have on the right hand, whatever we consider a great thing ; but on the left, that which we regard as nothing. It is therefore well written in that place, that they held the trumpets in their right hand, but the pitchers in their left ; because the Martyrs of Christ consider the grace of jireaching as a great thing, but the benefit of their bodies as of the least moment. But whoever thinks more of the benefit of the body, than of the grace of preaching, holds the trumpet in his left hand, but the pitcher in his right. For if the grace of preaching is attended to in the first place, and in the next place the benefit of the body, it is certain that the trumpets are held in the right hand, and the pitchers in the left. Hence the Lord says in the Gospel, Neither do they light a candle, and put it under Matt. 6, a bushel, bat on a candlestick. For by a bushel is mider- ^^' stood temporal advantage, but by a candle the light of preaching. To place therefore a light under a bushel, is, for the sake of temporal advantage, to conceal the grace of ])reaching, which none of the Elect surely does. And it is well there added, But upon a candlestick. For by a can- dlestick is designated the position of the body, on which a candle is placed above, when the duty of preaching is prefeiTed to the body. It is therefore well said by the Prophet, Tliou Is. 9, 4. hast overcome the sceptre of his oppressor, as in the day of Madian. But since we have made a long digression for the sake of expounding the testimony of the Prophet, let us return to the regular order of our work. After, therefore, it was said, He heareth not the cry of the exactor ; because, namely, our Lord when manifested in the flesh despised the snares of the great enemy, He rightly subjoins what He did further in behalf of His Elect, saying; Ver. 8. He looketh around on the mountains of His pasture. 78. Mountains we understand to be all the lofty ones of xxvi. this world, who were swollen in their hearts with earthly loftiness. But since the Lord engrains ' even such, when ' invis- converted, into the body of Hit Church, and, turning them*^^'^**" from their former pride, transforms them into His own mem- 420 Obedience of men 'pasture on mountains' to Our Lord. Job 39 bers, these are raounlains of His pasture ; doubtless, because ^- - He is satisfied with the conversion of the wandering, and John 4, the humility of the proud. As He Himself says, My meat ^*' is to do the icill of Him that sent Me. And as He com- manded the Apostles, when sent forth to preach, saying, John 6, Labour not for the meat ivhich jjerisheth, but for that which endureth unto eternal life. Of these mountains it is Ps.95,4. said b}' the Prophet, TJie Lord will not reject His people, ' for in His hand are all the ends of the earth, and the heights of the hills He beholdeth. For the heights of the mountains are surely the loftinesses of the proud. Which the Lord is said to behold, that is, to change from their iniquity for the better. For the Lord converts the person whom He Luke22, looks on. Whence it is written. The Lord turned, and ^'•^^' looked upon Peter ; and Peter remembered the word of the Lord, how He had said, Before the cock crow thou shalt deny Me thrice ; and he went out, and wept bitterly. And Prov. as Solomon says, A King that sitteth on the throne of judg- ^^' ^' ment, scattereth away all evil with His look. Of this looking at the mountains it is said again by the Prophet, P8.97 5. The mountains melted like tc ax from the face of the Lord ; because, after the hardness of their perversity, they were melted by the Divine fear, and subsided from their former rigid swelling. 79, But we must observe, that He does not say, ' beholdeth,' but looketh round on the mountains of His pasture. For the Lord was iu truth Incarnate in Judaea, which was placed in the midst of the nations. And He therefore looked round on the mountains, because He gathered together, from the whole body of the Gentiles, the proud of this world situated every where around. He feeds therefore in these mountains; because He is satiated with the good works of the converted, as if with green herbs. Hence is it that it is said to Him Sol. by the voice of the Bride in the Song of Songs, Shew me ^^g>^) where Thou f cedes t, where Thou liest at noon. For the Lord is fed, when He is delighted with our good deeds. But He lies down at noon, when, after the heart of the reprobate burning with carnal desires, He finds the cool refreshment of holy thought in the breasts of His Elect. For Matthew had been a kind of mountain, when he was Choice of inter prelotiona. Diversity of illumination. 421 swelling with the profits of the custom house ; of whom it Book is also written, that after he believed, he invited our Ijord , , *- 1 • 1 1 T e- • Luke 5, into his house, and made a f^reat feast. This mountain 29. therefore produced for this wild ass the herbs of green pas- ture, because he fed Him outwardly with a feast, and inwardly with banquets of virtues. And this is set forth still more fully, when it is subjoined ; He searcheth after every green thing. 80. For He deserts the parched places, and searches forxxvii. every green thing. For parched are those hearts of men, which, planted in the perishing hope of this world, have no assurance of eternity. But those flourish, which cling to that inheritance of which the Apostle Peter says ; To an 1 Pet. inheritance incorruptible, undejiled, and that fadeth not ' aivay. For they are more truly green, the more they plant the root of thought in the portion of an inheritance that fadeth not away. Let every one therefore, who dreads being parched within, fly from the barren desires of this world without. Let every one who longs to be sought for by the Lord, seek for his eternal home, and become verdant in the inward plantation of his heart. 81. Let this twofold exposition of the wild ass be sufB- cient. But it must be left to the judgment of the reader, which he thinks best to select. But if he chance to scorn the meaning of either exposition, 1 will willingly myself follow my reader, as a pupil his master, if he thinks more accurately and truly. Because whatever I find he knows better than myself, I believe it to be vouchsafed as a special gift to myself. For all we, who endeavour, full of faith, to utter something concerning God, are organs of truth: and it is in the power of this same Truth, whether It utters Its voice through me to another, or through another to me. For dwelling in the midst of us it deals alike with all, even though they live not alike, and often touches one person to hear plainly what It has s]ioken by another, but often touches another, to utter something clearly to be heard by others. 82. Power of speech is often given to a teacher, for the sake of his hearer, and skill in speaking is often taken away from a teacher, ou account of the guilt of his hearer. Let 422 Preachers blessed or not for hearers' sake. Job 39, not the teacher then be puffed up with pride in these cases '- — in which he preaches copiously, lest his tongue be perchance filled, not for his own, but for his hearers' sake; and let not a hearer be angry, in cases in which a teacher speaks barrenly, lest the tongue of the teacher perchance be dumb, not for his own, but his hearers' rejection. For power of speech is given even to bad teachers for the sake of a good hearer, just as words of preaching were able to abound to the Matt. Pharisees, though it was written of them, All therefore what- ' ' soever they have said to you, observe and do: but do not after their works. But skill in speaking is taken away even from good teachers, for the rejection of their hearers. As is Ez.3,26. said to Ezekiel against Israel; / will make thy tongue cleave to the roof of thy mouth, and thou shall be dumb, and shall not be as a man reproving, for it is a provoking house. 82. But the word of preaching is sometimes granted on account of both, sometimes withdrawn on account of both. For it is given on account of both, as is said by the voice of Acts 18, God to Paul amongst the Corinthians; Be not afraid, but ibid, lojp^ak. And a little after, For I have much people in this city. But it is withdrawn on account of both, as Eli the priest both knew the wicked conduct of his children, and exercised not the fitting language of reproof, when these the guilt of their sin, and him the punishment of his silence, was plainly about to mulct with the suffering of death. When we know not therefore, amongst these cases, either for whom the fervour of speech is given, or on whose account it is withdrawn, the one safe remedy is, neither to pride ourselves on those gifts which we have received beyond others, nor yet to make jest of another for having received less: but to walk gravely and steadily, with the firm-fixed foot of humility. Because we are in this life the more truly learned, the more we know that our learning cannot be supplied to us from ourselves. Why should therefore any one be proud of his learning, who knows not either when it is given to any one by a secret sentence, or when it is withdrawn ? For though fear seems to be always far removed from security; yet there is nothing safer for us than ever to feel fear, under the prevalence of hope, lest our mind should from want of caution plunge itself into sin through desperation, or fall headlong Safety in humble fear. 423 through boasting of its gifts. For the more humbly a man Book trembles for himself, together with hope, before the eyes of ^^^' the strict and merciful Judge, the more firmly does he stand in Him. BOOK XXXI. The ninth, with the remaining verses of the thirty-ninth chapter, is explained, the last three only being omitted; and the efficacy of Divine Grace, in the preaching of the Gospel, and in the conversion of sinners, is especially demonstrated. 1. The devil, through envy, inflicted the wound of pride on healthful man in Paradise; in order that he, who had not received death when created, might deserve it when elated. But since it is competent for Divine power, not only to make good things out of nothing, but also to refashion them from the evils which the devil had committed ; the humility of God appeared amongst men, as a remedy against this wound inflicted by the proud devil, that they who had fallen through imitation of their haughty enemy, might rise by the example of their humbled Creator. Against, there- fore, the haughty devil, God appeared amongst men, having been made a humble Man. The mighty of this world, that is, the members of the haughty devil, believed Him to be as despicable, as they saw Him to be lowh . For the more the wound of their heart swelled up, the more it despised the soothing remedy. Our medicine therefore being spurned by the wound of the proud, came to the wound of the humble. \ Cor. For, God hath chosen the weak things of the world to confound the things which are mighty. And a work was wrought upon the poor, for the wealthy proud ones afterwards to wonder at. For while they behold in them new virtues, they were afterwards astounded at the miracles of those, whose life they before despised. And thence, returning immediately with fear to their own hearts, they dreaded that sanctity in miracles, which they had scorned iu precepts. Mighty things were therefore confounded by the weak ; be- 1,27. The Rhinoceros a type of pride and wilfulness. 425 cause while the life of the humble rises to veneration, the Book pride of the haughty has fallen. Because therefore blessed ^^^^' Job is a type of Holy Church, and Almighty God foresaw that, in the early times of the rising Church, the mighty of this world would refuse, with the stubborn neck of their heart, to undertake its light burden, let Him say ; Ver. 9. Will the rhinoceros be willing to serve thee? 2. For the rhinoceros is quite of an untamed nature, so ii. that, if it is ever taken, it cannot in any way be kept. For, as is said, it dies immediately from being unable to bear it. But its name when interpreted means in the Latin tongue, * a horn on the nostril.' And what else is designated by the nostril, but folly ; what by the horn, but pride ? For that folly is usually understood by the nostril, we have learned on the evidence of Solomon, who says ; As a ring of gold in prov. a swine's nostrils, so is a beautiful and foolish woman. For •*> 22. he saw heretical doctrine shining with brilliancy of eloquence, and yet not agreeing with the proper understanding of wisdom, and he says, A ring of gold in a swine'' s nostrils ; that is, a beautiful and involved expression in the under- standing of a foolish mind : from which gold depends, through its eloquence, but yet, through the weight of earthly intention, like a swine, it looks not upwards. And he proceeded to ex])lain it, saying, A beautiful and foolish woman : that is, heretical teaching ; beautiful in words, foolish in meaning. But, that pride is frequently understood by a horn, we have learned on the evidence of the Prophet, who says ; / said to the wicked, deal not wickedly, and to p ^^. the sinners, lift not up your horn. What is, therefore, desig- nated by this rhinoceros, but the mighty of this world, or the supreme powers themselves of the kingdoms therein, who, elated by the ])ride of foolish boasting, whilst they are puffed up by false honour without, are made inwardly des- titute by real miseries? To whom it is well said; l^'hy Ecc\x}s. boastest thou, O dust and ashes? But at the very beginning 10,9. of the rising Church, when the might of the wealthy was raising itself against her, and was panting for her death, with the unboundedness of so great cruelty, when, anxious from so many tortures, and pressed by so many persecutions, she was giving way ; who could then believe that she would VOL. III. F f 42G Job humbled by God's Power in bowing down the proud. Job 39, subdue those stiff aud stubborn necks of the haughty, and — - — would bind them, with the gentle bands of faith, when tamed by the yoke of holy fear? For she was tossed about, for a long while, in her beginnings, by the horn of this rhinoceros, and was struck by it, as though to be utterly destroyed. But by the dispensation of Divine grace, she both gained life and strength by death, and this rhinoceros, wearied with strik- ing, bowed down his horn. And that which was impossible to men, was not difficult to God, who crushed the stubborn powers of this world, not by words, but by miracles. For behold we observe daily the rhinoceroses becoming slaves, when we see the mighty of this world, who had before, with foolish pride, relied on their own strength, now subject to God. The Lord was speaking, as it were, of a certain Mat. 19, untamed rhinoceros, when He was saying; A rich man will liardly enter into the kingdom of heaven. And when it was ib. 25. replied to Him; And tvho will he able to he saved? He 2fi • . immediately added; With men this is impossible, hut with God all things are possible. As if He were saying; This rhinoceros cannot be tamed by human strength, but yet it can be subdued by Divine miracles. Whence it is here also fitly said to blessed Job, as representing Holy Church; Will the rhinoceros he willing to serve thee? Thou under- standest, As Myself, Who bore for a long while with his resisting the preaching of men, but yet suddenly overpowered him with miracles, when thus I willed it. As if He said more plainly ; Are they who are proud with foolish haugh- tiness, subjected to thy preaching, without My assistance? Consider therefore by Whom thou prevailest, and in every thing wherein thou prevailest bow down thy feeling of pride. Or certainly, what wondrous works are wrought at last by the Apostles, who subject the world to God, and bend the pride of the mighty of this world, when subdued to His power, is brought before the notice of blessed Job, to bring- down his confidence, in order that blessed Job may think the less highly of himself, the more he beholds such stubborn souls gathered together to God by others. Let Him say then; Will the rhinoceros he willing to serve theef Thou understandest, As it will serve Me, by means of those, whom I shall have sent. It follows; Sucfi brought liumhly lo feed at the ' erib' of Holy Writ. 427 Or will it abide bii thy crib ? Book XXXI 3. By ' crib' in this place, Holy Scripture itself is, not -^^ — ' unfitly, understood; in which holy animals are fed with the ^"" food of the word. Of whom it is said by the Prophet; Tfiine animals will dwell therein. Hence also our Lord, Ps. 68, when born, was found by shepherds in a manger, because His Incarnation is learned in that Scripture of the Prophets, which i-efreshes us. This rhinoceros therefore, that is to say, every haughty person, in the beginning of the rising Church, when it heard the sayings of the Patriarchs, the mysteries of the Prophets, and the secrets of the Gospel, made jest of them; because it scorned the more to be confined and fed in the manger of the Preachers, the more it gave itself up to its own pleasures, and occupied the wide plain of its own desperation. It is this wide plain of the proud that Paul well speaks of, when saying, Who despair- E^h.i, ing, have giren themselves over to lasciviousness, to work all^^' uncleanness with greediness. For every one gives himself wider range in present evil, the more he despairs of attaining eternal blessings after this life. But Almighty God bore for a long time with this rhinoceros, wandering through the plain of sinful pleasure, and yet, when He willed, suddenly fastened it to His own manger, that being safely confined it might receive the food of life, lest it should entirely lose its life through fatal liberty ? For behold we now see that the mighty men of this world, and its chief rulers, willingly hear the preachings of the Lord, that they constantly read them, and every where depart not from His manger ; because they transgress not, in their conduct, the precepts of the Lord, which they know either by reading or by hearing, but contentedly submit to stand confined, as it were, near the food of the word, that by feeding and abiding there, they may become fat. But, when we behold this wrought by God's agency, what else do we behold but this rhinoceros abiding at tlie manger? But since this rhinoceros, after it has received the food of preaching, ought to display the fruit of good works, it is rightly subjoined ; Ver. 10. Wilt thou bind the rhinocerot nith thy band to plough y 4-. The bands of the Church, are the precepts of disci- iv. Ff 2 428 The mighty beast, bounds ploughs the soil of matt. Job 39 pHne. But to plough, is to cleave with the ploughshare of 10- the tougue the soil of the human breast by earnestness of preaching. This rhinoceros therefore, which was before proud and stubborn, is now bound and fastened by the bauds of faith; and he is led from the manger to plough, because he endeavours to make known to others also that very preaching, with which he has himself been refreshed. For we know whh what cruelty this rhinoceros, that is to say, this earthly prince, raged against the Lord; and now we knoAV with what humility he prostrates him beneath Him, by the power of the Lord. This rhinoceros was not only bound, but bound to plough: because, in tiulh, when bound by the bands of discipline, he not only keeps himself from wicked works, but also exercises himself in preaching the holy faith. For behold, as was bftfore said, when we see the rulers and chiefs themselves of human concerns fearing God in their actions, what else do we see them than bound with bands ? But when, by the enacting of laws, they cease not to preach that faith which they recently assaulted with persecution, what else do they, but toil at the labours of the plough? 5. We are permitted to see this rhinoceros, that is, this prince of the earth, bound with the bands of faith; how he both wears his horn, by the power of the world, and bears the yoke of faith, by the love of God. This rhinoceros were greatly to be feared, unless he were bound. For he has in truth a horn, but yet he is bound. The lowly have therefore something to love in his bands, the proud have something to fear in his horn. For, as fast bound with thongs, he pre- serves the geutlenesss of meekness; but, as supported by the horn of earthly glory, he exercises the dominion of power. But frequently, when he is hurried on by the provo- cation of anger to strike, he is recalled by heavenly fear. And he rouses himself to fury, by his power being provoked; but because he calls to mind the eternal Judge, he bends himself down with fastened horn. I remember, that I myself have frequently seen, that when this rhinoceros was rousing himself to strike a heavy blow, and was threatening, as it were, with elevated horn, death, banishment, and con- denniation to the smaller animals, who were suffering under unbounded dread, he extinguished all the blaze of fury Earthly princes converled aid in breaking the clods. 429 within, on the sign of the cross being suddenly iuii)rinted on j^^^j. his brow, that he was converted and hiid aside his threats, XXXf. and, as bound, acknowledged that he could not ])roceed to his resolutions. And not only does he subdue all wrath within himself", but he hastens to implant also every thing which is right, in the feelings of his subjects; in order to shew himself, by the exanijDle of his own humility, that all should reverence Holy Church from their inmost thoughts. Let it be said therefore to blessed Job; Wilt ihou hind the rhinoceros iciih thy hand to plough? As if He plainly said; Dost thou direct the mighty ones of this world, trusting in their foolish pride, to the labour of preach- ing, and restrain them under the bonds of discipline ? Thou understandest. As Myself, who did that, when I willed; Who made My very persecutors, whom I first endured as enemies, to be afterwards themselves the defenders of sound faith. It follows; Or will he break the clods of the valleys after thee? 6. The overlying clods of cultivated land are wont to ^ press down the seeds which have been thrown in, and to stifle them when springing up. By which clods are signified in this place those, who through their own hardness, and deadly life, neither receive themselves the seeds of the word, nor yet allow others to bring forth fruits of the seeds they have received. For every holy preacher, on coming into the world, had, by preaching the Gospel to the poor, ploughed, as it were, the soft lands of the valleys. But the Church, unable to break down the hardness of some of the haughty, was bearing them when oppressed, as clods thrown upon her labours. For many of perverse mind, relying on this very unbelief of earthly princes, were oppressing the rising Church with the weight of evil living, when they were destroying, for a long while, those whom they could, at one time by their damnable examples, at another by threats, at another by blandishments, lest the cultivated soil of the heart of their hearers should attain to the fruit of spiritual seed. But when Almighty God subdued this rhinoceros with his bands. He broke at once by his aid the hardness of the clods. For He i)resently subjugated the princes of the earth to His faith, and crushed the hard hearts of perse- 430 Making great men serve God's Church is His work. Job 39, cutorS) that the broken clods might, as it were, no longer ^}: — oppress with their hardness, but might crumble and bud forth on receiving the seeds of the word. Whence He now rightly says; Or will he break the clods of the valleys after thee? As if He were saying, As after Me, Who, after I enter the mind of any lofty power, not only render it subject to Me, but also train it to crush the enemies of the faith, that the mighty of this world, being bound with the bands of My fear, may not only continue believers in Me, but may also from zeal for Me crush the hardness of another's heart. 7. But this, which we have said of unbelievers, we observe also in many who are reckoned by the name of faith. For many, placed in the midst of lowly brethren, hold the faith in word only, but while they abandon not the swelling of pride, while they oppress those, whom they can, by the infliction of violence, while they themselves receive not at all the seeds of the word, while others are bearing fruit, but turn the ear of their heart from the voice of the adviser, what else are they, but hardened clods lying in the culti- vated valleys? Who are the more wicked, inasmuch as they neither bring forth themselves the fruit of humility, and, what is worse, oppress the lowly who are producing it. To break down the hardness of these, Holy Church, because she suffices not with her own strength, sometimes seeks the assistance of this rhinoceros, that is, of an earthly prince, for him to break down the overlying clods, which the humility of the Churches, like the level of the valleys, is bearing. These clods, therefore, the rhinoceros presses and crushes with his foot, because the religion of the prince crumbles, by its power, the hardness of the wicked and powerful, which the humility of the Church is unable to withstand. And since it is the effect of Divine power alone, that the loftinesses of earthly sovereignty are bowed down, to advance the kingdom of heaven, it is now rightly said, Or will he break the clods of the valleys after thee? But that Job may think humbly of his virtues, and, under the name of the rhinoceros, still discern sublime truths concern- ing the powers of this world, it follows ; Ver. 11. Will thou have confidence in his great strength^ and uilt thou leave to him thy labours? Wonder of God's Irustiny Hin work to secular Powers. 431 8. The Lord asserts that He has confidence in the Book V "V V 1 strength of the rhinoceros; because He inclined the powers, — - — ' which He had conferred for a temporal piii-pose on an earthly prince, to minister to His reverence, in order that by the power he had received, through which he had, heretofore, been puffed up against God, he might now bestow on God religious obedience. For the more powerful he is toward the world, the more does he prevail for the Creator of the world. For because he is himself dreaded by his subjects, he persuades them the more readily, the more he points out with his power. Who is truly to be feared. Let it be said then ; fVilt thou have conjidence in his great strength ? As if it were said. As I, Who see, that the powers of earthly princes are about to submit to My worship. For I regard those things which thou art now doing, as of so much the less consequence, the more I now foresee, that I shall bend down 10 Myself even the greater powers of this world. But it is well subjoined; And will thou leave to him thy labours? For the Lord left His labours to this rhinoceros, because He entrusted to an earthly prince, on his conversion, that Church which He purchased by His own death, because, namely, He committed to his hand the great anxiety of pre- serving the peace of the faith. It follows ; Ver. 12. Wilt thou trust him, to bring back thy seed to thee, and to gather thyjloor? 9. What else is meant by ' seed,' but the word of preach- / vii. ing? As the Truth says in the Gospel, A sower u:e?it forth ^^^.tis, to sow; and as the Prophet says; Blessed are ye who sow {g^ -^2, upon all waters. What else but the Church, ought to be ^O- understood by the threshing floor? Of which it is said by the voice of the Forerunner; And He will throughly purge UHt.3, Hisfloor. Who therefore could believe, in the beginning of ^^" the rising Church, when that unconquered sovereignty of the world was raging with so many threats and tortures against her, that this rhinoceros would bring back seed to God, that is, repay by his works the word of preaching which he had received.? Which of the infirm could then believe, that he would gather His floor.'' B'or behold, he is now promulgating laws for the Church, who was before raging against it with various torments. Behold, vyhatever 432 Fresh Temptations arise ivhen the great are converted. Job 39,inations he has been able to seize, he brings by persuasion to the — — — Igrace of faith ; ami points out eternal life to those, to whom, when captured, he secures their present life. Why is this ? Because he is now, in truth, gathering the floor, which before he used to winnow, by scattering it with his proud horn. Let blessed Job therefore hear what the princes of the Gentiles do, and not exalt himself in himself with the glory of his own so great virtue. Let the powerful prince hear also, with what devotion the mightier princes of this world become the servants of God, and let not him who has a pattern in others, pervert his virtue, in consequence of its f singularity, into the sin of pride. For though God beheld no one like him at that time, yet He foresaw many, by whom to repress his boasting. 10. Because, therefore, earthly princes prostrate them- selves before God with great hvnnility, wicked men, wha were before ranked in unbehef against the Church, and were raging with open hostility, now turn to other arguments of fraud. For since they see that those reverence religion, they themselves adopt a respect for religion, and under a despicable garb oppress the conduct of the good, by their wicked habits. For they are in truth lovers of the world, and make a show of that in themselves which man can admire, and unite themselves, not in heart, but in garb, to those who truly despise themselves. For since, though loving present glory, tliey cannot attain to it, they follow it, as if despising it. But they would manifest what they think against the good, if tliev were to find a fitting opportunity for their wickedness. But even these devices of tlie wicked tend to tlie purification of the Elect. For Holy Church cannot pass through the season of her pilgrimage, without the labour of temptation, and though she has no open enemies without, yet she endures false brethren within. For she is ever in array against sin, and, even in the season of peace, has her own contest. And she is perhaps more grievously afflicted, when she is assaulted, not by the blows of strangers, but by the manners of her own children. Whether therefore at that, or this time, she is always engaged in a struggle. For, both in the persecution of princes she is afraid that the good should lose, what they really are, and in Tlie ostrich has wings for show, notforjliyht. 433 the conversion of princes she bears witli the wicked pre- Book tending to be good, which they are not. Whence Ahni^bty ^^'^^' God, because He stated that this rliinoceros had been bound with thongs, immediately subjoined the hypocrisy of the wicked, saying; Ver. 13. The wing of the ostrich is like the wings of the heron, and of the hawk. 11. Who can be ignorant how much the heron and the viii. hawk surpass all other birds in the swiftness of their flight? But an ostrich has the likeness of their wing, but not the celerity of their flight. For it cannot in truth rise from the ground, and raises its wings, in appearance as if to fly, but yet never raises itself from the earth in flying. Thus, doubt- less, are all hypocrites, who, while they simulate the conduct of the good, possess a resemblance of a holy appearance, but have no reality of holy conduct. They have, in truth, wings for flight, in appearance, but in their doing they creep along the ground, because they spread their wings, by the semblance of sanctity, but, overwhelmed by the weight of secular cares, they are not at all raised from the earth. For the Lord in reprobating the appearance of the Pharisees, re- proves, as it were, the wing of the ostrich, which did one thing in action, and made a show of another in its colour ; saying, Woe unto you. Scribes and Pharisees, hypocrites; for Mat. 23, ye are like unto whited sepulchres, which indeed appear'^^ '^'^' beautiful to men outwardly, but are ivithin full of dead men's bones; even so do ye also outwardly appear righteous unto meuy but within ye are fidl of covetousness and iniquity . As if He were saying : The beautiful show of your wings seems to raise you up, but the weight of your conduct weighs you down to the lowest depths. Of this weight it is said by the Prophet, Ye sons of men, how long will ye be heavy in heart? Ps. 4, 3. The Lord promises that He will convert the hypocrisy of this ostrich, when He says by the Prophet; The beasts of la. 43, the field shall honour Me, the dragons and the ostriches. ^^' For what is expressed by the word ' dragons,' but minds openly wicked, which ever creep along the earth in most grovelling thoughts ? But what is designated by the word ' ostriches,' but those, who pretend that they are good, who re- tain a life of sanctity in appearance, as a wing for flight, but use 434 The wing in as virtues, the heavy body as faults. Job 39, it not in act ? The Lord, therefore, says that He is glorified '— by the dragon, or by the ostrich, because He frequently converts both the openly wicked, and the pretendedly good, to obey Him from their inmost thought. Or certainly, the beasts of the field, that is the dragons and ostriches, glorify the Lord, when that Gentile people, which had before been a member of the devil in this world, exalts the faith which is in Him. And this He both upbraids with the name of * dragon,' on account of its wickedness, and brands with the term ' ostriches,' on account of its hypocrisy. For the Gentile world received, as it were, wings, but was unable to fly ; which both possessed the nature of reason, but knew not the operation of reason. 12. We have still something to examine more attentively, respecting the hawk and heron, in considering this ostrich. For the bodies of the hawk and the heron are small, but they are supported with thicker wings; and they therefore fly along with swiftness ; because there is little in them which weighs them down, and much which supports them. But the ostrich, on the other hand, is endowed with scantier wings, and is weighed down with a huge body, so that though it desires to fly, yet the very fewness of the feathers supports not in the air the mass of so huge a body. The character of the Elect is, therefore, well signified by the hei'on and the hawk ; for as long as they exist in this life, they cannot be without some infection of sin, however small. But since there is little in them which weighs them down, they have abimdant virtue of good doing which exalts them on high. But the hypocrite, on the contrary, though he does many things to raise him up, yet perpetrates many things to weigh him down. For it is not, that the hypocrite does no good things, but he commits many wickednesses, with wiiich to weigh them down. Its few feathers, therefore, raise not up the body of the ostrich, because a multitude of evil doings weighs down the little virtue of the hypocrite. This very wing of the ostrich has also a resemblance in colour to the wings of the heron and the hawk, but has no resemblance to their power. For the wings of these are close and fiimer, and in flying can press down the air by the power of their solidity, lint the loosely-formed wings of the ostrich, on 'ill in icliiys of hypocrisy let tinouijli I he air of praise. 435 the contrary, are unable to take flight, because they are Book overpassed by the very air, which they ought to keep down. '- — - — ' What else then do we observe in these, except that the virtues of the Elect fly forth solid, so as to beat down the winds of human applause ? But however right the conduct of the hypocrites may appear, it is not able to fly, because, namely, the breath of human praise passes through the wing of unstable virtue. 13. But behold, when we observe the garb of the good and the evil to be one and the same, when we see the very same appearance of profession in the Elect and the reprobate, whence is our understanding able to discern in its com- prehension the Elect from the reprobate, the true from the false } But we learn this the sooner, if we stamp upon our memory the words of our Teacher which have been intimated to us, Who says ; By their fruits ye shall know them. For Matt. 7, we must not consider what they display in appearance, but what they maintain in conduct. Whence after having mentioned in this place the appearance of this ostrich. He immediately subjoins its doings, saying; Ver. 14. Which leaveth her eggs in the earth. 14, For what is expressed by ' eggs,' but the still tender ix. offspring, which must be long cherished, in order to be brought to a living bird ? For eggs are, in truth, insensible in themselves, but yet when w^armed are changed into living birds. And so, doubtless, it is certain, that young hearers and children remain cold and insensible, unless they are warmed by the earnest exhortation of their teacher. That they may not, therefore, when abandoned, become torpid in their own insensibility, they must be cherished by the fre- quent iustmction of their teacher, till they have strength, both to live in understanding, and to fly in contemplation. But because hypocrites, though they are ever working per- versity, yet cease not to speak right things, but bring forth children in faith and conversation by speaking rightly, though they cannot nourish them by good living, it is rightly said of this ostrich, Who leaveth her eggs in the earth. For the hypocrite neglects the care of his children, because he gives himself up, with his inmost love, to outward objects, and the more he is elated by them, the less is lie 436 Hypocrites leave their converts as the ostrich her eggs. Job 39, pained at the loss of his children. To have left eggs, there- — L-l — fore, in the earth, is not to raise above earthly actions the children which have been born by conversion, by inter- posing the nest of exhortation. To have left the eggs in the earth, is to furnish to his children no example of heavenly life. For, since hypocrites glow not with the bowels of charity, they never grieve at the torpor of the offspring which has been born to them ; that is at tlie coldness of their eggs ; and the more willingly they engage in worldly pursuits, the more carelessly do they permit those, whom they beget, to pursue earthly courses. But, because the care of heaven deserts not the forsaken children of hypocrites, for it warms some even of such, foreknown in secret election, by the regard of grace bestowed, it is rightly subjoined; Wilt thou perchance icarm them in the dust ? X. 15. As if He said, As I, Who warm them in the dust; because, namely, I kindle with the fire of My love the souls of the young, even when placed in the midst of sinners. What is understood by ' dust,' but the sinner ? Whence also that enemy is satiated with the perdition of this sinner, Is. 65, of whom it is said by the Prophet, For the serpent, dust is his bread. What is pointed at by dust but the very insta- Ps. 1, 4. bility of the wicked? Of which David says. Not so the un- godly, not so, but as dust tvhich the wind sweepeth auay from the face of the earth. The Lord therefore warms the eggs, which have been left in the dust ; because He kindles, with the fire of His love, the souls of His little ones, bereft of the anxious care of their preachers, even when dwelling in the midst of sinners. Hence is it, that we behold many, both living in the midst of multitudes, and yet not adopting the conduct of the sluggish people. Hence is it, that we behold many both not flying the crowds of the wicked, and yet glowing with heavenly ardour. Hence is it, that we behold many, if I may so speak, glowing in the midst of cold. For whence do some, living amidst the sluggishness of earthly men, burn with desires of heavenly hope ; whence are they kindled, even amidst frozen hearts, except that Almighty God knows how to warm the forsaken eggs even in the dust, and, having dispelled the insensibility of their former coldness, so to animate them with the feeling of God's care for the ' egys' left in the dust. 437 spiritual lifie, that they no longer lie torpid on the earth ; Book but changed into living birds, raise themselves by contem '- plation, that is, by their flight, to heavenly objects? But \vc must observe, that in these words not only is the wicked conduct of hypocrites reprobated, but the pride of even good teachers, if any has crept in, is also kept down. For when the Lord says of Himself, that He Himself warms the forsaken eggs in the dust ; He certainly plainly indi- cates, that He Himself works inwai'dly by the words of a teacher. Who, even without the words of any man, warms whom He will, in the cold of the dust. As if He openly said to teachers ; That ye may know that I am He, Who work by you when speaking, behold, when I will, I speak even without you to the hearts of men. When the thoughts then of teachers have been humbled, His discourse proceeds to describe a hypocrite, and, with what folly he is stupified, is pointed out still more fully by the doings of the ostrich. For it follows ; Ver. 15. She forge ttetJi that the foot may crush them^or that the beast of tJie field may break them. 16. What is understood by ' foot,' but the passing over of xi. active work ? What is signified by the 'field,' but this world ? Of which the Lord says in the Gospel, But the field is //t when we lose it. For, whatever is possessed without love, is lost without pain. But those things, which we ardently love, when possessed, we sigh for heavily when taken away. But who can know not that the Lord created earthly things for our use, but the souls of men for His own? A person is, therefore, convicted of loving himself more than God, who protects those things which are peculiarly his own, to the neglect of what are His. For hypocrites fear not to lose those things which belong to God, that is, the souls of men, and, as if about to render an account to a strict Judge, Christians resist icromj but to save him who does it. 443 are afraid of losing those whicli are their own, things namely Book which are passing away together with the world. As if they '- would find Him favourably disposed, for Whom they preserve senseless and undesirable objects, having lost those which are desirable, that is, which are rational. We wish to possess something in this world, and behold the Truth exclaims, Unless a man hath renounced all that he hath, he cannot he Luke My disciple. 1^,^^. 22. How then ought a perfect Christian to defend by disputing those earthly goods, which he is not ordered to ]iossess ? When we lose therefore our own possessions, we are lightened of a great burden in this journey of life, if we ])erfectly follow God. But when the necessity of this same journey imposes on us the cave of possessions, some persons are only to be submitted to, while they seize them from us, hut others are to be prevented, without violation of charity, not however merely from anxiety lest they should take away from us our goods, but lest they should ruin themselves by seizing what are not their own. For we ought more to fear for the plunderers themselves, than to be eager in defending irrational possessions. For these we lose, at our death, even though not stolen from us ; but we are one with the others, both now in the rank of creation, and, if they strive to amend, after their reception of the gift. But who can be ignorant tiiat we ought to love the goods, which we use, less, and that, which we are ourselves, more. If therefore we speak to plunderers, even for their own benefit, we now no longer merely claim for ourselves those things which are temporal, but, for them also, those that are eternal. 23. But we must in this matter carefully watch, that covetousness steal not on us, through fear of necessity ; and that a prohibition, kindled by zeal, when strained by im- moderate force, may not break out into the disgracefulness of hateful contention. And whilst peace with our neighbour is torn from our hearts, for the sake of an earthly good, it appears plainly, that our property is loved better than our neighbour. For if we have no bowels of charity even to- wards our neighbour who plundered us, we persecute our- selves worse, than the spoiler docs himself, and ravage our- selves more fatally, than the other could do ; because by 0 g2 444 Some good men eager in secular things from iteakness. Job 40, abandoning, of our own accord, the blessing of love, we ^— lose for ourselves that which is within, though we lost, through him, those only which are without. But a hypocrite knows not this form of charity; for, preferring earthly to heavenly possessions, he inflames himself with furious haired, in his inmost heart, against him who spoils his temporal possessions. 24. But it ought to be known, that there are some, whom mother Cliurch tolerates, nursing them in the bosom of charity, and whom she would carry on even to the advanced growth of spiritual age, who sometimes both wear the garb of sanctity, and j^et cannot attain to the merit of perfection. For they rise not to spiritual gifts, and therefore they assist those who are connected with them, in the preservation of earthly goods, and sometimes transgress in anger in this defence. But we must not believe that these persons fall into the numbers of hypocrites, for it is one thing to sin from infirmity, and another from wickedness. There is therefore this difference between these persons and hypocrites, that these, conscious of their own infirmity, prefer being reproved by all for their faults, to being praised for pretended sanctity. But those are both sure that they are doing wrong, and yet in the judgments of men are puffed up with the name of sanctity. These fear not to displease wicked men, even by a virtuous action, provided only they are approved by the judgments of heaven ; but those never consider what they are doing, but how by every action they can please men. These, according to the measure of their understanding, contend for the causes of God, even in things of the world; but those subserve the design of the world, even in the causes of God ; because in the very midst of the holy deeds they make a shew of doing, they seek not the conversion of men, but the breath of applause. •25. When therefore we behold any persons of no mean conversation defending worldly interests passionately or im- moderately, we ought to reprove this fault of theirs charitably, and yet not to despair of them, while reproving them. Because there frequently exist in one and the same person certain censurable points which are apparent, and great qualities which lie concealed. But in ourselves our great Worldly hypocrisy is through lack of grace. 445 qualities often come forth openly, and those which are re- Booir prehensible are sometiines concealed. Hence, therefore, our?^^'* pride of mind must be brought low, because, both their weaknesses are public, and ours are secret : and again, their strong points are concealed, and ours are divulged and made public. Those therefore, whom we blame for their open weakness, it remains for us to venerate from our opinion of their hidden strength, and if our own mind is elated at their open weakness, let it keep itself down in humility, from con- sidering its own secret infiniiities. For some persons frequently obey many precepts, and pass over a few ; and we pass over many, when we keep but a few. Whence it is frequently the case that, when we see others neglect a com- mand, which we know we observe ourselves, our uiind immediately exalts itself with pride, forgetting how many commands it passes over, when there are veiy few which it observes. It is therefore necessary for us in cases where we reprove others, to bring down the pride of our anxious thought. For if our mind sees that it is more exalted than others, being led, as it were, to headlong heights of singularity, it falls the more fatally. But why the hypocrite abandons heavenly lucre, and labours for that of earth. He still sub- joins, under the description of the ostrich, saying: Ver. 17. God hath deprived her of ivisdom, neither hath He given her understanding. 26. Although to deprive is one thing, and not to give is xiv. another, yet His first expression ' deprived,' He repeated by subjoining, ' hath not given.' As if He were saying, My expression ' deprived' means not that He has unjustly taken away wisdom, but that He has justly not given it. Whence the Lord is described as having hardened the heart of Pharaoh, not because He Himself inflicted hardness, but because, according as his deserts demanded, He softened it not by any sensibility of heaven-infused fear. But now> because the hypocrite pretends that he is holy, and conceals himself under the semblance of good works, he is kept down by the peace of Holy Church, and is therefore, before our eyes, arrayed with the appearance of religion. But if any temptation of his faith springs up, the rabid mind of the 446 Gvd mounled on the soul lluit rides ivcll Us body. Job 39, wolf strips itself of its garb of sheep's skiiij and shews by '- — persecution, how greatly it rages against the holy. Whence it is also rightly subjoined; Ver. 18. When the time shall be, she raiseth her wings on high, she scorneth the horseman and his rider. XV. 27. For what do we understand by the wings of this ostrich, except the thoughts of the hypocrite, kept close at this time as if folded together? But when the time shall come, he raises them on high ; because when an opportunity is found, he makes them manifest by his pride. To raise the wings on high, is to disclose his thoughts with unbridled haughtiness. But now, because he pretends that he is holy, because he confines what he thinks to himself, he folds, as it were, his wings on his body, by humility. But it must be observed, that He says not, The horse and his rider, but. The horseman and his rider. For the horse is the body which belongs to each holy soul, which it knows in truth both how to restrain from unlawful pursuits by the bit of continence, and again to let loose by the impulse of charity, in the exercise of good works. By the name, therefore, of ' horseman' is expressed the soul of a holy man, which jjumen-keeps the body, its beast of burden', under good control. poris. Whence also the Apostle John, in the Apocalypse, having Rev. 19, i^gi^gifi ti^e Lord, says; And the armies which are in heaven, were following Him on ivhite horses. For he rightly calls an army, the multitude of the Saints, which had toiled in this war of martyrdom. And they are said, for this reason, to sit on white horses, because their bodies doubtless were brilliant with both the light of righteousness, and the white- ness of chastity. The hypocrite therefore scorns the horse- man, because, when ho has burst forth in open iniquity, he despises the sanctity of the Elect; and in his pride calls those fools, whom he used to imitate with cunning art, when kept down by the peace of the faith. 15ut who else is the rider of this horseman, but Almighty God, Who both, foreseeing, created those things which were not, and ])ossessing, rules over those which are.'' For he surely mounts the horseman, because He possesses the soul of every holy man, who possesses his own members aright. For this hypocrite then Hypocrites, when tried, Jirsi scorn man, then God. 447 to scorn the horseman, is forhira to despise the saints; but to Book scorn the rider of the horseman, is for him to leap forward even to do wrong to the Creator. 28. For since in every lapse, men always begin with the smallest faults, and as defects secretly grow u]), attain to more grievous sins, the iniquity of this hypocrite is rightly distinguished by a statement of his losses, so that he is said first, to set himself forth as the good thing, which he is not; that he afterwards openly scorns the good ; and lastly, that he leaps forth even to do wrong to his Creator. For a soul never lies in the spot where it has fallen ; because having once fallen of its own accord, it is carried on to greater sins by the weight of its own iniquity, so that, as it sinks into the deep, it is ever overwhelmed still deeper. Let the hypocrite then go, and seek for his own praises, let him afterwards oppress the life of his neighbours, and exercise himself at last in deriding his Creator: in order that, as he ever cherishes prouder thoughts, he may overwhelm himself thereby in more awful punishments. O how many such does Holy Church now tolerate, whom open temptation makes manifest, when the time has suddenly arrived. But because they do not now put forth their wills against her, they meanwhile press close, as it were, the folded wings of their thoughts. For since this life is passed in common by the good and the evil, the Church is now visibly made up of a number of each of these. But it is distinguished in God's invisible judgment, and, at its end, is separated from the society of the wicked. But at present the good cannot exist therein without the wicked, nor the wicked without the good. For at this time the two parts are necessarily united and fitted to each other, in order that both th(! wicked may be changed by the examples of the good, and the good be purified by the temptations of the wicked. And therefore, the Lord, after having introduced under the image of the ostrich many remarks on the rejection of the hypocrites, immediately turns to speak of the lot of the Elect, in order that ihcy vvho had heard in those what to fly from and endure, might hoar in these what to imitate and love. It follows ; 448 Rliinoceros a type of Jewish pride and hardness. Job 39, Ver. 19. Wilt thou give the horse strenylh, or wilt thou -^-^ — surround his neck with neighing ? 29. But perhaps before we discuss this strength and neighing of the horse, some persons are desirous of having both the strength of the rhinoceros, and the folly of this ostrich explained in another way, putting aside their moral meaning. For the word of God is manna, and gives, in truth, that taste in the mouth of the eater, which the wish of him who partakes it rightly desires. The word of God is the-* earth, which produces fruit more abundantly, the more the labour of the enquirer demands. The meaning, there- fore, of Holy Scripture should be sifted with manifold enquiry, for even the earth, which is often turned by the plough, is fitted to produce a moi^e abundant crop. We therefore briefly touch upon our other view of the rhinoceros and ostrich, because we are hastening onward to unravel those questions which are more complicated. This rhinoceros, which is called also the ' monoceros' in Greek copies, is said to be of such great strength, as not to be taken by any skill of hunters. But, as those persons assert, who have striven with laborious investigation in describing the natures of animals, a virgin is placed before it, who opens to it her bosom as it approaches, in which, having put aside all its ferocity, it lays down its head, and is thus suddenly found as it were unarmed, by those by whom it is sought to be taken. It is also described as being of box colour, and whenever it engages with elephants, it is said to strike with that single horn, which it bears on its nostrils, the belly of its opponents, in order to easily overthrow its assailants, when it wounds their softer parts. By this rhinoceros, or certainly monoceros, that is, the unicorn, can therefore be understood that people, who when it adopted, not good works, but merely pride among all men, at its reception of the Law, carried, as it were, a singular horn among other beasts. Whence the Lord, foretelling His Passion by the Ps. 22, voice of the Prophet, says; Save Me from the Holt's month, and My humility from the horns of the unicorns. For as many unicorns, or certainly rhinoceroses, existed in that nation, as many as were those who with singular and foolish 21 Sdiil like (he Rhinocerun when unlained. 449 pride confided in the works of the Law, in opposition to the Book preaching' of the truth. It is said therefore to blessed Job, Myst. as a type ol' the Church ; Ver. 9. Will the rhinoceros he Killing to serve thee? 30. As if it were said more plainly; Dost thou bend under xvi. the rule of thy preaching that people whom thou beholdest boasting, with its foolish pride, in the death of the faithful? Thou understandest. As Myself, Who both behold it raised against Me with its single horn, and yet subdue it to Myself, at once, whenever I will. But we set forth this point the better, if we pass from generals to particulars. Let that Paul therefore be brought before our notice, out of this people, both first in his pride, and afterward as a striking witness in his humility; who when he unwittingly exalted himself against God, as if on his keeping the Law, carried a horn on his nostril. Whence also, when afterwards he was bowing down this horn of his nostril by humility, he says; Who uas before a blasphemer and a persecutor, awe? i Tim. injurious, but I obtained mercy, because I did it ignorantly. ' He who trusted that he would please God by his cruelty, carried a horn on his nostrils, as he himself afterwards says, when condemning himself; And projited in the Jeics^ G^X.i, religion, above many my equals in years, in mine own nation, being more exceedingly zealous of the traditions of my fathers. But every hunter feared the strength of this rhinoceros; because every preacher dreaded the cruelty of Saul. For it is written; Saul yet breatliing threalenings ActsO, and slaughter against the disciples of the Lord, went unto the high priest, and desired of him letters to Damascus to the synagogues, that, if he found any of this way, men and women, he might bring them bound to Jerusalem. When a breath is drawn in by the nostril in order to be given back, it is called ' breathing.' and we often detect by its smell with our nostril that which we behold not with our eyes. This rhinoceros was therefore carrying a horn on his nostril, with which to strike; because, breathing threatenings and slaughter against the disciples of the Lord, after he had killed those who were ])rescnt, he was seeking for those who were absent. But behold every hunter hides himself before him; that is, every man, who savours of what is reasonable, is put to 450 Si. Paul converted ; Ihe Rliinoceros taken to plow. Job 39, flight by his opinion of his tenor. In order then that he v.— ^ — may take this rhinoceros, let the virgin open her bosom, 'al.' en- that is, let the Wisdom of God Itself, inviolate ' in the flesh, veloped' of Itself, disclose to him Its mystery. For it is written, that, when he was journeying to Damascus, suddenly there shone round him, at mid-day, a light from heaven, and a Acts 9, voice was uttered, saying, Saul, Saul, tvhy persecutesi thou Me? And he, prostrate on the earth, answered. Who art ii).5. TIiou, Lord? And it is immediately said to him, / am Je^ws of Nazareth, Whom thou per secutest. The Virgin doubtless opened her bosom to the rhinoceros, when the Uncorrupted Wisdom of God disclosed to Saul the mystery of His Incarnation by speaking from heaven. And the rhinoceros lost its strength, because, prostrate on the ground, he lost all his swelling pride. And when, having lost the sight of his eyes, he is led to Ananias, it is now discovered with what bands of God this rhinoceros is bound: because, namely, he is bound at once with blindness, with preaching, and with Baptism. And he abode by the manger of God, because he scorned not to ruminate on the words of the Gal. 2, Gospel. For he says; I went up to Jerusalem with Bar' nahas, and, took Titus with 7ne aha. But I went up by revelation, and communicated my Gospel with them. And he, Acts 9, who had first heard, when famished. It is hard for thee to kick against the pricks, having been afterwards tamed by the wonderful power of his rider, obtained strength from the food of the word, and lost the heel of pride. 31. But he is not only restrained from violence by the bands of God, but, what is more wonderfiU, is bound to plough ; so as not only not to attack men with the horn of cruelty, but, ministering also to their support, to draw the plough of preaching. P"or he himself speaks of those who 1 (or. are preaching the Gospel, as if they were ploughing : For he that j)loweth should plow in hope, ajid he that thresheth, in hope of partaking the fruit. He therefore, who had just inflicted tortures on the faithful, and afterwards willingly endures scourges for the faith, who also, by writing his Epistles, preaches in lowliness and contempt the truth which before he fiercely assailed, is doubtless firmly fastened to the plough, and labours for the crnji, who uf>iMl to live in i), 10, His Work, break iuy tlie clods of I he ndleys. 451 the plain, fatally exempt from lear. 01' whom it is rightly Book said; 2i21H- Ver. 10, Or will he break the clods of the valleys after thee K 32. The Lord had, in truth, already entered the minds of x\ ii. some, who believed Him to be truly the Redeemer of man- kind. But yet, when they departed not from their former observance, when they kept to the hai'sh preaching of the letter, the illustrious preacher says to them; If ye be circu7n- Gd.\.5,2. cised, Christ shall profit you nothing. What else then did he, who in the humble mind of the faithful crushed by refutation the harshness of the law, but break the clods in the valley after the Lord ? in order, namely, that the grains of tlie seeds, which the furrow of the heart, cleft by the plough of faith, was receiving, might not perish by being kept down by the observance of the letter. Of whom it is still rightly subjoined, Ver. 11. Wilt thou have confidence in his great strength, and wilt thou leave to him thy labours ? 33. The Lord had confidence in the strength of this xviii. rhinoceros ; because the more He endured him cruelly in- flicting hardships upon Him, the more firmly He foresaw him enduring adversities for His sake. To whom also He left the labours, which He Himself had endured in the flesh ; because He led him when converted even to the imitation of His own Passion. Whence also it is said by the same rhinoceros, I fill up those things which are lacking Col. i , of the sufferings of Christ in my flesh. Of whom it is further ^^' added ; Ver. 12. Wilt thou trust him to bring back thy seed to thee, and to gather thy floor ? 34. Let us consider what Saul was, when, from his very xix. youth, he was engaged in aiding those who stoned, when he was laying waste some places of the Church, and, having received letters, was seeking for others to lay waste, when no single death of the faithful sufficed him, but, after the destruction of some, he was ever panting for the death of others: and we know lor certain, that none of the faithful, at that time, believed that God would bend to the vokc of His ftar tlic miglit of such haughty pride. Whence 452 Likeness in colour, mode 0/ strikin(/,Sfc. Job 39, also Ananias, even after he had heard by the voice of the 12 "^ ^ Lord that he had been converted, was afraid, saying, Lord, Acts 9, / have heard by many of this man, what evil he hath done to Thy saints at Jerusalem. And yet, suddenly changed from being an enemy, he is made a preacher: and in all quarters of the world announces the name of his Redeemer, endures punishments for the truth's sake, exults at suffering himself what he "had inflicted; invites some by allurements, and recals others by terrors, to the faith. To these he pro- mises the kingdom of the heavenly country, to those he threatens the fire of hell. The one he corrects by authority, the others he attracts by humility to the path of rectitude: and bends himself on every side to the hand of his ruler, and collects the threshing floor of God with as great skill, as he used before to winnow it with pride. 35. But not even is this at variance with Paul, that the rhinoceros is said to be of box colour, and is stated to strike with his horn the bellies of elephants. For, because he was wont to live under the rigour of the Law, the observance of every virtue gi*ew up more strictly in him than in others. For what is expressed by box colour, but the paleness of abstinence } To which he himself witnesses, that he tena- 1 Cor. ciously adheres, saying ; / chastise my body, and bring it ' into subjection, lest perchance, ivhen L have preached to others, I myself should become a castaway. Who, when, being endowed with knowledge of the Divine Law, he reproves the greediness of others, strikes elephants in their belly with his horn. For he had in truth struck elephants in the Phil. 3, belly, when he was saying ; Many walk, of whom L told you ' ' often, but now I tell you even iveeping., that they are enemies of the cross of Christ, whose end is destruction, whose god is their belly, and whose glory is in their shame. And again, Rom. IViey that are such serve not the Lord Christ, but their own 16j 18. i^Qiiy Xhis rhinoceros, therefore, no longer strikes men, but beasts, with his horn ; when Paul no longer assaults the humble who are to be destroyed with that might of his doctrine, but slays the proud worshippers of their belly. It remains for us, therefore, to believe that those things, which we know were written of Paul, were done in others also. For many in truth were converted from the pride of that Apofitlea, eyyn of the Jetvish Ostrich. 453 people, to the grace of humility ; and whilst the Lord Book XXXI Myst. made their cruelty to submit to the yoke of His inspired fear, He doubtless subjected to Himself the might of the rhinoceros. But since we have heard what God's marvellous power has wrought with His Elect, let us now hear what His marvellous forbearance has endured in those whom He rejects. Ver. 13. The wing of the ostrich is like the wings of the heron and the hawk. 36. What is signified by the name ' ostrich,' but the xx. synagogue, which had indeed the wings of the law, but from grovelling in its heart in things below, never raised itself from the earth ? But what is expressed by the ' heron' and the ' hawk,' but the ancient fathers, who had power even in their living to soar to those truths, which they were able to perceive by undei'standing ? The wing, therefore, of the ostrich is like the wings of the heron and the hawk ; because the voice of the synagogue maintained in its words the doctrine of the early teachers, but knew it not in its living. Whence also the Truth warns the people of this same synagogue against the Scribes and Phai*isees, saying; The Scribes a7id Pharisees Mat.23, sit in Closes' seat; all therefore whatsoever they have said to ' yon, observe and do : but do not ye after their works. We could say much of the habits of the heron, but since its wing only is brought to our memory, we are prevented speaking of its habits. Ver. 14. When she leaveth her eggs in the earth, icilt thou perchance tcarm them in the dust ? 37. In ' eggs' there is one thing which is seen, another xxi. which is hoped for: and hope cannot be seen, as Paul witnesses, who says, VVJiat a man seelh, uhy doth he hope 'Rom. 8, for ? What then is designated by the ' eggs' of the ostrich, but the Apostles born of the flesh of the synagogue ? who whilst they present themselves as despised and lowly in the world, teach us to look for glory in heavenly places. For regarded by the haughty as abject, and as if of no account, they lay, like eggs on the ground ; but the power of living, and of soaring to heavenly places, upborne by the wings of hope, lay hid within them. Which eggs the ostrich leaves in the earth ; because the synagogue, scorning to listen to 454 Hidden life in the eggs neglected by the mother. Job 39, those Apostles, whom it had begotten in the flesh, gave them -jTj-^ — ^iip to the Gentiles who were to be called. But the Lord Myst. \ with wonderful power wanns these very same eggs in the dust ; because He roused to life the progeny of the Apostles, in that Gentile world, which had hitherto been cast off; and they, whom the synagogue had despised as void of sense and life, now live and soar aloft, in the veneration of the Gentiles, by the authority of doctrine. The ostrich leaves her eggs in the dust; because the synagogue raised not from earthly desires those whom it begat by preaching. And because the ancient enemy finds those desires conceived in the heart, he doubtless hurries the minds assailed by them even into sins. Whence it is also subjoined ; Ver, 15. She forgetteth thai tJte foot may crush them, or thai the beast of the field may break them. xxii. 38. The foot crushes, and the beast of the field breaks, the eggs at the time, when they are forsaken on the earth ; because, namely, while the hearts of men seek to be ever thinking on earthly things, ever to be employed on things below, they throw themselves down for the beast of the field, that is, the devil, to trample on : so that, after they have been long degraded by the basest thoughts, they are at length crushed by the perpetration of even greater crimes. Tlie synagogue, therefore, neglected to raise up from the earth by good living the eggs which it laid. But, though Almighty God found many of its children dead and chilled by earthly desires, yet he animated them with the warmth of His love. But that life, which the synagogue gave not its children, it grudged them afterwards, when it was striving to extinguish by persecution, those whom it remembered not to have by cherishing brought forth to good works. Whence it is also fitly added of this ostrich ; Ver. 16. She is hardened against her young ones, as though they mere not hers. 39. It despises, as though they were not its own, those whom it discovers to be living otherwise than it has itself taught, and, as its cruelty becomes obdurate, it applies terrors, and exercises itself in torturing them, and, inflamed by the firebrands of envy, it labours that they should perish, for whom it laboured not that they should live. And, Our Lord Incariuite both Horseman / Ihe earth. 405 elated, when he is waiting for things that are yet to come. Book Behold the illustrious preacher, in looking at his labours, ' exclaims ; / am vote ready to he offered, and ihe time oflT\mA, my dissolution is at hand. I have fouylil a good Jiyht; 1 ~ have finished my course ; I have kept the faith. Henceforth there is laid up for me a crown of riyhteousness, which the Lord, the riyhfeous Judye, will yiveme in that day. Where also he fill}- subjoins; But not to me only, hut to those also who love His cominy. As if he said ; But to all also, who are conscious to themselves of good works. For none love the coming of the Judge, except those who know that they have in their cause the merit of righteousness. Be- cause, therefore, the righteous boasts for the same reason, that the unrighteous is alarmed, let it be rightly said ; The glory of his nostrils is terror. But let us hear, how this holy preacher meauwhile acts when placed in this life, whilst he is waiting for the coming glory, whilst striving to come before the face of his Judge, and whilst he is still put off from the reward of his labour. It follows; Ver. 21. He digyetli up the earth with his hoof. 53. By the * hoof of the horse,' the strength of labour is xxvii. usually understood. What then is designated by the ' hoof,' except the perfection of virtues in a holy preacher ? And with this hoof he, in truth, digs up the earth, when, by the example of his own works, he ejects worldly thoughts from the heart of his hearers. With his hoof he digs up the earth, because, when a good teacher shews by his conduct that the world is despised, he empties the minds of his hearers of secular cares. Let us see Paul, with what hoof of displayed virtue he digs the soil of the hearts of his hearers. For he himself savs to his disciples ; Think on Phil. 4, ' . -89 these things, which ye hate received, and heard, and seen in me, do these thinys; and ihe God of peace shall he with you. And again ; Brethren, he ye imitators of me, as I also am of^ Cor. Christ. He therefore, who corrects others by the example of his own conduct, doubtless digs up the earth with his hoof. We have another point, to treat still more minutely, concerning the digging of this hoof. For though holy men watch wilhjthe eye of their miud intent on heavenly things, though \hv\ spurn with the foot of hard contempt all things. 466 Rubbish of low thoughts to be ever dug away. Job 39, which flow by and sink beneath : yet from the corruption of '- — the eaithly flesh, to whicli they are still bound, they fre- quently endure in their heart a thick dust of thoughts. And when they persuade others without to seek for the things of heaven, they ever examine, with searching enquiry, themselves within, that they may not be polluted by any degrading thought long abiding in them. This horse, there- fore, digs up the earth with his hoof, when every preacher examines with bold enquiry earthly thoughts within him. The horse digs up the earth with his hoof, when he, over whom the Lord now rules, considers the mass which is heaped on him from his former thoughts, and ceases not to empty himself of it by tears. Whence also Isaac is well described. Gen. 26, as having dug wells in a strange nation. By which example we learn, in truth, when dwelling in the sorrow of this pilgrimage, to penetrate the depths of our thoughts ; and that, until the water of true wisdom comes in answer to our efforts, the hand of our enquiry should not desist from clearing away the soil of the heart. Yet the aliens lying in ambush, fill up these wells, because doubtless, when unclean spirits behold us studiously digging into our heart, they pile upon us the accumulated thoughts of temptations. Our mind must accordingly be always emptied out, and unceas- ingly dug up, lest the soil of our thoughts, if left undisturbed, should be heaped upon us, even to a mound of evil deeds. Ez. 8,8. Hence it is said to Ezekiel ; Son of man, dig in the wall: that is, break through hardness of heart by frequent blows of Is. 2, 10. examination. Hence the Lord says to Isaiah; Enter thou into the rock, hide thi/self in a ditch in the ground, from the face of the fear of the Lord, and from the glorg of His Majesty. For we enter the rock, in truth, when we penetrate the hardness of our heart ; and we are hid in a ditch in the ground from the face of the fear of our Lord, if, casting out worldly thoughts, we are concealed from the wrath of the strict Judge in the humility of our mind. For the moi-e the earth is thrown out by digging, the lower is the surface always laid open beneath. Whence also, if we carefully cast out from ourselves earthly thoughts, the humbler spot do we find, in which to lie hid within ourselves. 54. For behold, because the day of divine judgment is Filth that comes from us to be hidden by penitence. 467 imminent, tlic very face of His fear is already visible; and it Book is the more necessary for every one to fear Him with greater .^^2il: dread, the more the glory of His Majesly is now approaching. What then must be done, or whither must we fly ? For which wa^' can any one be concealed from Him, Who is every where ? But behold we are commanded to enter the rock, to be concealed in a ditch in the ground ; in order, namely, thai breaking ihrough the hardness of our heart, we may escape the invisible anger, as we withdraw, in our heart within ourselves, from the love of visible objects: and that, when the soil of evil thought is cast out, our mind may be concealed within itself, the more safely, the lower it is. Hence the people of Israel were commanded by the Lord through Moses, to place a paddle in their belt, when they went out for the necessities of nature, and to cover in a ditch in the ground, whatever had been voided. For burdened as we are by the weight of a corruptible nature, certain superfluities of thought burst forth from the womb of our mind, like the heavy burden of the belly. But we ought to carry a paddle under our belt, in order, namely, that being always ready to reprehend ourselves, we may have about us the sharp sting of compunction, to pierce un- ceasingly the soil of our mind with the pain of penitence, and to conceal the fetidness which breaks forth from us. For the voidance of the belly is concealed by a paddle, in a ditch in the ground, when the superfluity of our mind, examined with minute conviction, is concealed, before the eyes of God, by the sting of its own compunction. Because, therefore, holy men cease not to blame, and to sentence whatever useless thoughts they entertain, let the Lord say of His horse; He di(/(/elh up tlte ear lit with his hooJ\ that is, whatever earthly thought he beholds dwelling in his mind, he doubtless breaks, with the hard blows of superinduced penitence. But when they judge themselves within with strict minuteness, there is no longer any thing for them to fear without. For they are less alarmed at present evils, the more fully they provide themselves with future goods. Whence it is also added ; He exult el h boldly, he goelh on to meet the armed men. bb. He exults boldly; because he is not broken byxxviii. 4()8 The riyhteous ready for trial as the horse for battle. Job 39, adversity, j ust as he is not elated by prosperity. For adversities "—cast not down him, whom no prosperities corrupt. This horse is, therefore, both bold and under the rein ; he has the strength of boldness, so as not to be weighed down by adversity ; he has the weight of a rider, so as not to be elevated by prosperity. For times pass on, but they are therefore unable to draw along the righteous man, because they cannot raise him up. They, doubtless, lead those along, whom they elevate: they cast down, in their wrath, those whom they exalt by their blandishments. But a man, who is thoroughly subject to God, knows how to remain fixed, among transient things, knows how to plant firmly the footsteps of his mind, amid the lapses of passing years, knows how to be neither elated at victories, nor to be afraid of opposition. But frequently, because he knows that he is more profitably exercised with the pains of his contrition, he is cheerful in adversity, and while he endures them with firmness, for the truth's sake, he rejoices that the merit of his virtue is increased. Hence it is that we read, that the Apostles then rejoiced, when it befel them to have endured scourges for Acts 5, Christ's sake, as it is written; They departed from the ^^' presence of the council, rejoicing that they icere counted worthy to suffer shame for the name of Jesus. Hence, Avhen Paul had been oppressed by hard persecutions in Macedonia, in insinuating that he had been afflicted, he proves that he 2 Cor. had also been filled with joy, by saying ; For u-hen we ' had come into Macedonia, our flesh had no rest. As if he were plainl}^ saying ; because my spirit had rest, when my flesh endured the punishments of persecutions, tlirough the advancement of the soul. Against this horse, therefore, there arc prepared swords, by the adversaries of Holy Church, from the agony of punishments; there are prepared arms, from the patronage of secular powers. For heretics are wont to protect themselves, with the defences of the powerful of the world, as if by a kind of arms : all unbelievers are wont to impugn the preaching of the faith, by rousing also the powers of the world. But the horse of God exults boldly, and fears not outward torments, because he seeks inward delight; he dreads not the wrath of the powers of the world, because, by the rapture of his mind, he tramples Tlic'ir boldness in going to meet the enemy. 469 down the desire even of the present life itself. Hence it is Book said by Solomon; Whatever shall hefal the just, it will not ^^^^' make him sad. Hence it is again written of him; 77/ei2, 2*1. righteous, conjident as a lion, will be without fear. The^Q°^* lion is therefore not afraid in the onset of beasts, because he knows well that he is stronger than them all. "Whence the fearlessness of a righteous man is rightly compared to a lion, because when he beholds any rising against him, he returns to the confidence of his mind; and knows that he overcomes all his adversaries, because he loves Him alone, Whom he cannot in any way lose against his will. For whoever seeks after outward things, which are taken from him even against his will, subjects himself, of his own accord, to outward fear. But unbroken virtue is the contempt of earthly desire, because the mind is both placed on high, whan it is raised above the meanest objects, by the judgment of its hopes, and is the less affected by all adversities, the more safely it is fortified by being placed on things above. 56. This horse, therefore, not only fears not those who come against him, but even goes forth to meet them. Whence it is here properly added; He goeth on to meet the armed men. For we frequently are left in peace, and unassailed, if we are not eager to oppose the wicked in behalf of righteousness. But, if the mind has ever glowed with the desire of eternal life, if it beholds already the true light within, if it kindles in itself the flame of holy fervor ; we ought, as far as the place admits, as far as the cause requires, to expose ourselves in defence of righteousness, and to oppose the wicked, who are breaking forth into deeds of unrighteousness, even when we are not sought after by them. For when they assail in others the righteousness which we ourselves love, they wound us equally with their assault, even if they seem to reverence us. Because then a holy man opposes himself to the wicked and evil doers, even when he is not sought after, it is rightly said of the horse of God ; He goeth on to meet the armed men. 57. Let us behold him urged on, by the spurs of his rider, against the armed enemies; what fervour had inflamed Paul, when the flame of zeal was hurrying him on at Ephesus to break through the crowds of the theatre. For it is written. 1 1 , 32. 33. 470 St. PauVs wisdam in sometimes declining danger. Job 39, They were full of wrath, and cried out, saying, Great is . ' Diana of the Ephesians, and the city ivas filled with con- 28.29. fusion; and hainng caught Caius and Aristarchus, PauVs companions, they rushed iciih one accord into the theatre. ib.30.31. And it is immediately subjoined; And when Paul would have entered in unto the people, the disciples suffered him not. But some also of the chiefs of Asia, which were his friends, sent unto him, desiring him that he would not adventure himself into the theatre. In which words we, doubtless, learn with what fury he would rush against the opposing array, unless the reins of love had restrained him, by means of his friends and disciples. 58. But if we ought to go to meet our enemies, of our own accoi'd to seek the contest, and always to abandon ourselves in the course of our zeal, why is it that this same 2 Cor. illustrious preacher confesses of himself, saying, At Damascus, the governor of the nation under Aretas the king was guarding the city of the Damascenes, in order that he might apprehend me ; and through a window in a basket was I let down by the wall, and so escaped his hands? Why is it, that this horse attacks at one time, of his own accord, the ranks of armed men, and at another retires, as if through fear, from the armed enemies ; except this, that it is necessary for us to learn, from his cunning valour, both at one time resolutely to seek for battle with our adversaries, and at another pru- dently to avoid it? For it is necessary for us, during every thing we do, to consider that there is placed in the balance of our mind on one side the weight, and on the other the fruit of our labour, and that when the weight outweighs the benefit, any one may innocently decline the labour; provided he employs himself on other pursuits in which the weight of the labour is outweighed by the gain of the benefits. But when the amount of labour is either equalled, or outweighed, by the subsequent amount of benefits, the labour is not avoided without great blame. Whence the holy preacher, when he perceived that the minds of his persecutors at Damascus were grievously obstinate, was unwilling to engage with their opposition ; because he saw that he himself, who, he knew, would be profitable to many, could fall, and that he could be of use to none or but few there. He, therefore, Jtidgment., not fear ^ must determine on caution. All sought for a retreat from the contest, and reserved himself Book for other battles, to fight with greater success. For courage was not wanting to the opportunity, but an opportunity for his courage; and therefore the most courageous soldier sought, from the closeness of the siege, the field of battle. But, wherever he beheld many necks of his adversaries to be brought into subjection to his own King, he feared not to engage in battle even with death, as he himself, (when he was going to Jerusalem, and the disciples were hindering him, having foreknown his suffering by prophecy,) witnesses to himself, saying, / am ready not to he bound only, hut also Acts2\, to die at Jerusalem, for the name of the Lord Jesus. Neither jj, \q count I my life dearer than myself. He therefore who 2-1^ sought undauntedly, in this place, the ranks of the enemy, even when he foreknew his suffering, taught in the other that it was of dispensation, not of fear, that he fled. 59. On which subject we must consider that he, who boldly endures other greater labours for God's sake, laudably declines certain labours, through the judgment of dispens- ation. For feeble fear is often called, by men, cautious dispensation; and they declare that they have avoided the onset as if through prudence, when, flying disgracefully, they are wounded in their backs. Whence it is necessary in a cause of God, when a question of dispensation is discussed, for the fear of the heart to be weighed most accurately in the balance; lest fear should steal in through infirmity, and feign itself to be reason, through a semblance of dispensation ; lest a fault should term itself prudence, and the mind should return no more to penitence, when it calls that which it does wrong, a virtue. It remains, therefore, for every one involved in doubts, when any adversity hangs over him, to contend first within himself against fear and precipitation ; in order that he may neither withdraw himself through fear, nor yet precipitately oppose himself. For he is very pre- cipitate, who always opposes himself to adversities; and he is very coweudly, who always hides himself. 60. But we learn these things the better in contests of the spirit, if we adopt our form of exercise from contests of the body. For he is not a wise leader, who always pre- cipitately advances his army against the ranks of the enemy ; 472 Dangeifi prese)ti and to come boldly scorned. Job 39, nor is he a bold leader, who always withdraws it, through — ^ — caution, from the face of the enemy. For a general ought to know how, at one time carefully to withdraw his army from the assault of the enemy, and at another, to press him close by drawing his wings aroimd him. And perfect preachers doubtless carefully exhibit this skill, when at one time, avoiding the rage of persecution, they know how to retire, wisely, but not weakly ; and when at another, despising the assault of persecution, they know how to meet it boldly, but not precipitately. But, because a holy man, when he sees it fitting, exposes his breast to blows, and beats back, even when dying, the shafts that are coming against him, it is rightly said. He f/oe/h on to meet llie armed men. Of whom it is still further rightly subjoined; Ver. 22. He mocheth at fear, and ijieldelh not to the sword. xxix. 61. Let us see how he mocks at fear, who, as he counts, tramples under foot the swords of the adversaries. For he Rom. 8, says, Ji'lio shall separate Uf{ from the lore of Christ? shall ^^' tribulation, or distress, or famine, or persecution ? In fear, coming punishment is dreaded ; but in the sword, pain is felt already from a present blow. Because therefore a holy man dreads not coming evils, he despises fear : but because he is not overcome even by a blow as it comes upon him, he yields not at all to the sword. Against this horse then there are as many swords of enemies as there are kinds of perse- cutions, all which he meets and overcomes, because from the love of life, he prepares himself for destruction. But since we have heard how so very sturdy a breast exposes itself to the shafts, let us now hear what is done by the adversaries. It follows; Ver. 23. Over him will rattle the gnioer. XXX. 62. In Holy Scri])ture by the word ' quiver' is designated, son)etimes the just and hidden counsel of God ; but some- times the clandestine machination of the wicked. By ' quiver' is expressed the just and hidden counsel of God, as this same blessed Job in a former part bears witness, saying. Job 30, Because He hath opened His quiver, and affiicted me. That is. He has disclosed His hidden counsel, and has wounded me with an open blow. For as arrows lie hid in the quiver. tiaitlhui of the quircr, threals of hidden assaults. 47.'i so do sentences lie Incl in the secret coiuisel of God: and an Book arrow is drawn, as it were, from the quiver, when God launches ' forth an open sentence from His secret counsel. The machination of the wicked is also designated by the word ' quiver,' as is said by the Prophet, 77/6?^ have made ready Ps.i 1,2. their ai-rows in the qtdrer, that they may shoot in darkness at the upright in heart. For when the wicked conceal by secret machinations the schemes, which they plan against the good, they prepare, as it were, arrows in the quiver, and in this gloom of the present life, as if in darkness, they strike the upright in heart ; because their malicious shafts can both be felt by their wound, and yet cannot be discovered as they are coming. Because therefore the horse of God is alarmed by no adversity, and the more he is opposed, the more ar- dently is he led against the armed enemies by the power of his intention ; his persecutors, who perceive that they are defeated even when striking him, being confounded, have recourse to skill, prepare stratagems, and conceal, as it were, their wounds by launching them from a distance ; whence it is now rightly said. Over him will rattle the quiver ; that they may strike him from a distance, by secret machination, whom they approach in vain with open onset. This quiver had rattled over the horse of God, when forty men who had conspired for his death, wei'e seeking for Paul to be brought out of prison ; that they might kill him, with the blows of their designs, as though secretly, by the craft of arrows, whom they could not at all overcome by the attack of public persecution. The quiver therefore rattled ; because the cause of secret machination came to Paul. (j3. Although if we attentively enquire, we find a still deeper meaning in the sound of the quiver. For adversaries frequently enter into designs against the good, rely on wicked inventions, betake themselves to devise schemes ; but yet themselves engage, themselves send persons, who should disclose these same schemes to the good ; in order that, while the preparation of punishment is secretly, as it were, made known to the credulous, it may be the more dreaded ; and that wounds suspected may the more disturb the mind of the hearer, than if inflicted. For, while arrows are concealed^ and rattle in the quiver, they threaten death even though VOL. HI. I i 474 Open threais, the spear, argument, the shield. Job 39, unseen. The quiver, therefore, rattles against the horse, '■ — when the hidden machination of the wicked against a holy preacher discloses, even more fraudulently, the design which it fraudulently conceals ; in order that, by launching its threats beforehand, it may frighten, as if by the sound of the quiver, when the preacher of God fears not open insults, as wea- pons which strike him close at hand. But when he is not alarmed by these same threats, the cruelty of persecutors soon proceeds to open punishments. Whence, after it is said, Over him will rattle the quiver, it is immediately rightly added ; The spear will shake. xxxi. 64. The spear is shaken against the preacher of God, after the rattling of the quiver, when, after terrors have been displayed, open punishment is now brought forward, striking near at hand. But holy preachers, when they are under- going punishments in defence of the faith, cease not, even in the midst of blows, to seize those, whom they are able, to the same faith. And when they patiently receive wounds, they skilfully return the arrows of preaching against the hearts of unbelievers. Whence it is sometimes the case, that the very persons who ai'e raging in persecution, grieve not so much, because they do not soften the heart of the preacher, as because, by his words, they lose others also. Because then they do not overcome him by striking him, lest others who hear him should forsake them, they soon prepare, against the words of the speaker, the shield of reply. Whence when He was saying. The spear will shake, He rightly subjoins ; And the shield. 65. For, after the raging persecutor smites with punish- ment the body of the preacher, he protects the heart of his hearers with the words of his disputation, as if with a shield. The spear, then, is shaken, that the holy man may be smitten ; but the shield is placed in the way, that he may not be heard. For the defenders of God have their own arrows in the battle, which they launch more speedily into the hearts of their hearers, as they draw them from the bow of the spirit, that is, from the inmost tension of the heart. For Patil had armed himself \\\i\\ these, in the contest of Terror of t]tc tn(nii)cl of secular poicer (lisre, they had been scourged, that they should not preach in the^^' name of Jesus. But let us see how the blast of the trumpet frightens not the horse of God. Peter says; We ought to \h. 2^, obey God, rather than men. Who says also to others who 1 i 2 47t) St. Paul preaches and conquers under persecution. Job 39, were persecuting him ; For we cannot but speak the things ^^^.g'^ which we have seen and heard. The horse of God, therefore, 20. fears not the blast of the trumpet, because the illustrious preacher, having despised the powers of the world, fears not the sounds of any threats. 68. Let us see how another horse of God swalloweth the earth, and how no dread of the trumpet reaches him. For it Acts 14, is written ; There came down certain Jews from Antioch and jg 22 ■ Iconium, and, having persuaded the multitude, they stoned Paul, and drew him out of the city , supposing he had been dead. But, as the disciples stood about him, he rose up, and came into the city, and the next day he departed with Barnabas to Derbe. And when they had preached the Gospel to that city, and had taught many, they returned to Lystrum, and Iconium, and Antioch, confirming the souls of the disciples. Let us consider, therefore, what threats could check this horse, when even death itself cannot keep him from his intention. Behold, he is overwhelmed with stones, and yet is not moved away from the word of the truth. He can be killed, he cannot be overcome. He is cast forth without the city as though he were dead. But he is found within the city another day an uninjured preacher. Oh ! what a noble weakness is there in this man! how victorious his punishment ! how triumphant his endurance ! He is by repulse stimulated to action: he is roused by blows to preach salvation, he is refreshed by punishment to cast off the weariness of toil. What adversity then can overcome him, whom punishment refreshes. But this horse of God both despises the arrows of the quiver, because he contemns the counsels of wickedness; he overcomes the brandished spear, because he strengthens his breast even against the wounds of open persecution ; he breaks through the opposed shield, because he subdues by reasoning the disputation of op- ponents; he swalloweth the earth, because, by exhortation, he converts sinners into his own body: he believeth not that the blast of the trumpet soundeth, because he tramples down every voice of terrible prohibition. But that which is said of him, that he boldly perseveres in labours, is a smaller matter ; he, besides, (which is a greater thing,) exults in adversities. Whence it follows ; Suffering painful, though borne exullingly. 477 Ver. 25. When he heareth the trumpet, he saith, Vah. Book 69. By which words this also is plainly shewn, that, in ?^^' this place, nothing is said by the Lord of the irrational horse. ^'''''"" For a brute animal cannot say, ' Vah;' but while it is said to say that, which it is quite unable to say, it is pointed out whom it designates. For ' Vah' is a word of exultation. The horse, therefore, says ' Vah,' on hearing the trumpet, because every bold preacher, when he thinks the contest of suffering approaching, exults in the exercise of virtue : and is not alarmed at the peiil of the contest, because he rejoices in the triumph of victory. For the horse, therefore, to say, * Vah,' is for a holy preacher to rejoice in his approaching suffering. But if a bold preacher seeks the glory of suffer- ing, if he seeks with joy to undergo the peril of death lor the Lord's sake ; why is it that the Truth declared to Peter, that boldest preacher, 'who from his sturdy heart, adopted his virtue in his name; When thou shalt he old, thou shall John2i, stretch forth thy hands, and another shall gird thee, and ' lead thee whither thou uouldest not? How does he rejoice in his suffering, who being girt by another, will not go whither he is led ? But if we consider how the mind is shaken by the approach of suffering, and the fear of death, and yet rejoices at the coming reward of the kingdom^ we understand how it is willingly unwilling to undergo the peril of a glorious contest : because it both considers in death what to endure and fear, and it beholds in the fruit of death what to long and seek for. 70. Let us see how Paul loves what he shrinks from, how he shrinks from what he loves. For he says, 1 have a desire Phil, i, to be dissolved, and to he with Christ. And, To vie to live^?'^-, is Christ, and to die is gain. And yet he says, We that are'^^ Cor.o, in this tabernacle do groan, being burdened, not for that we would be unclothed, hut clothed upon, that mortality might be swallotced ujt of life. Behold he both longs to die, and yet is afraid of being stripped of the flesh. Why is this ? Because, though victory makes him joyful for ever, punish- ment nevertheless disturbs him for the present: and tliough the love of the subsequent gift prevails, yet the blow of sorrow grazes the mind, not without pain. For as a bold man, when he girds himself with arms, as the strife of battle 478 Pain mingled with joy in meeting great trials. Job 39, is now approaching, both palpitates, and is in haste, trcm- ^— bles, and is wroth ; seems, through his paleness, as if afraid, but is urged on vehemently by his anger; in like manner a holy man, when he sees himself drawing near to his suffer- ing, is both agitated by the weakness of his nature, and strengthened by the firmness of his hope; both trembles at approaching death, and yet exults at living, through his death, a truer life. For he cannot pass over to the kingdom, except by the intervention of death ; and is therefore doubt- ful, as it w^ere, in his confidence, and confident, as it were, in his doubts; both fears with joy, and rejoices with fear; because he knows that he cannot arrive at the prize of rest, without passing with labour that which intervenes. Thus we, wh. n we wish to rejiel diseases from our body, take with sorrow, indeed, the bitter cup of purgation; but rejoice as being certain of subsequent health. For since our body cannot otherwise attain to health, we are pleased even with that which is offensive in the draught. And when the mind beholds that life dwells in the bitterness, it rejoices when agitated with sorrow. Let it be said then, when he heareth the trumpet, he saith, Vah ; because a bold preacher, on liearing tidings of the contest, though, as a man, he trembles at the violence of persecution, yet, through the certainty of hope, exults at the reward of the recompense. But he would not remain unmoved at this contest of suffering, if he did not anticipate this same suffering by meditating intently in thought upon it. For an evil, which is anticipated by wisdom, is, by reason, overcome by the mind which is struggling against it. Because a person is less overcome by adversity the more he is found prepared against it, by knowing it beforehand. For a heavy burden of fear is fre- quently made lighter by habit. Death itself, as it frequently startles when unexpected, so does it give us joy when antici- pated by deliberation. Whence it is also rightly subjoined concerning this horse ; He smelh'lh the battle afar off. 71. As if it were said more plainly; He overcomes in every contest whatsoever, because before the contest he prejiares his mind for the contest. For to * smell the battle afar off,' is so to foresee in thought misfortunes when yet far Less prepare for greater. Various assaults. 179 distant, that they may not, by being unexpected, be able to Book overcome him. Paul was admonishing his disciples to ' smell this battle afar off, when he was saying. Examine ^ Cor. yourselves wliether ye be in the faith, prove your own selves. ' As if he were openly charging them, saying, Call to mind the contests of persecutions, and considering the inmost and secret thoughts of your hearts, discover, what ye are able to continue in the midst of sufferings. Holy men smell this battle from afar, when dwelling even in the peace of the Church Universal, they behold either contests with heretics, or the tortures of persecutions hanging over them from unbelievers. Who while they live uprightly, often receive evil for good, and bear contentedly the insults of detractions, in order that if an occasion of persecution should arise, their open enemies may find them the more resolute, the more the shafts of false brethren also within the Church overcome them not. For he, who falls from a state of patience before the wounds of tongues, witnesses for himself, that he stands not firm against the swords of open persecution. Because therefore a man of God, being exercised by present trials contends against future, and exercised by the smallest trials contends against greater ; it is rightly said of the horse of God, that he smelleth the battle afar off. It follows; The exhortation of the captains, and the howling of the army. 7-2. The captains of the adverse part are the authors ofxxxiv. error, of whom it is said by the Psalmist, Contention is Vs. 107, poured J'orth over their princes, and their vain things led them astray, and He caused tliem to wander in the pathless place, and not in the path. Of whom the Truth says by Itself, 7/" ///e blind lead the blind, both fall into the ditch. "Mat. 15, But an army follows these captains, that is to say the crowd of the wicked, which obeys their unjust commands. It must also be observed, that He says that the captains exhort, and that the army howls ; because, namely, they who rule over unbelievers or heretics enforce, as if by reason, the wicked practices they order to be observed. But the crowd subject to them, because it follows their conmiands without judg- ment, whilst it clamours through the madness of confusion, is said to howl willi bestial mind. For howling properly 480 Crafty or rude attacks to be scented afar off. Job 39, belongs to wolves. And, because the bands of the reprobate '— are eager with rapacity alone, against the life and habits of the faithful, they shout as if with howling. The horse of God, therefore, smelleth afar off the exhortation of the captains, and the howling of the army, when each holy preacher considers long beforehand, either what the authors of errors are able to command against the Elect, or how fiercely the crowd which is subject to them can rage. Paul was smelling this exhortation of the captains, when saying, Rom. Bii sweet words and fair speeches they seduce the hearts of ' ■ the innocent. He was smelling this howling of the army, ActB20, when saying, After my departure shall grievous wolves enter in among you. Peter had smelled out the exhortation of the captains, when he was warning the disciples against 2 Pet. 2, certain persons, saying, Through covetousness shall they uith feigned icords make merchandize of you. He was smelling the howling of the army, when he was premising, jb. 2. saying, And many will follow their lasciviou^nesses, by whom the way of truth is evil sjjoken of 73. Because, therefore, we have related, what kind of person each holy preacher, and leader of the faith in the war of persecution, is able to display himself, let us now describe, under the figure of this horse, each single soldier of Christ: that he also, who considers that he has not yet arrived at the height of preaching, may yet know, that he is described b^^ this voice of the Lord, if he has already begun to live aright; in order to infer from hence, how much he may be known to God, if he attain to greater things, if God omits not to speak of him significantly, even in his smallest deeds. Let us repeat, therefore, the particulars which have been mentioned of the horse, and make known how the soldier of God advances from his original conver- sation, how he iucreases, from the least to greater things, or by what steps he arrives from the lowest to the highest. Let it be said, then, Ver. 15. Wilt thou give the horse streiigthy or wilt thou surround his neck with neighing. XXXV. 74. Upon every soul, over which the Lord mercifully ^^' rules, He confers, above all things, the strength of faith : 1 Pet. 5, of which Peter says. Your adversary the devil, as a roaring llie * horse' applied to the ordinary Christian. 481 lion, goeth about, seeking whom he mai/ devour, whom resist, Book strong in the faith. But neighing is joined to this strength, -^ ' when that takes place which is written, With the heart man Rom.io, helieveth unto righteousness, hut with the mouth confession ^^' is made unto salvation. It follows ; Ver. 20. IVilt thou rouse him as the locusts ? 75. Every one, who follows God, is, at his beginning, xxxvi. roused as a locust, because, though in some of his doings he clings to the earth, like the locusts, with bended knees, yet in some of them he raises himself up into the air with ex- panded wings. For the beginnings of conversions are a mixture of good and evil habits, whilst both the new life is carried on in intention, and the old life is still retained from habit. But we are so much the less injured by the evil being meanwhile mixed up with us, the more we daily contend against it without ceasing. Nor does the fault, whose evil habit our mind anxiously opposes, claim us any longer as its own. And therefore, worldly pursuits injure us less, when beginners ; because they are forbidden to remain any longer within us. Accordingly, because the Lord mercifully tolerates some weaknesses in us in the very beginning of our conversion, that He may lead us at length to heavenly things, by perfection, He rouses us at first as locusts ; because though He raises us aloft by the flight of virtue. He yet despairs not at our falling by worldly doing. It follows ; The glory of his nostrils is terror. 76. Because a thing, which is not seen, is detected by itsxxxvii. smell, by the word ' nostrils' are ex|)ressed, not improperly, the thoughts of our hope ; by which we already foresee in hope the coming judgment, though we as yet behold it not with our eyes. But every one, who begins to live righteously, on hearing that the righteous are, by the last judgment, summoned to the kingdom, is joyful ; but because he con- siders that some evils are still remaining within him, he dreads the approach of this very judgment, about which he is beginning to rejoice. For he beholds his life to be a mixture of good and evil, and confuses his thoughts, in a measure, with hope and fear. For when he hears what are the joys of the kingdom, happiness immediately elevates his mind ; and again when he considers what are the 482 Glory through fear . Digging the earth, abstinence. Job 39. torments of liell, fear immediately disturbs his mind. The __?!!_ * glory of his nostrils' is therefore well called * terror :' because being placed between hope and fear, whilst he beholds in his mind the future judgment, he dreads the very thing, from which he glories. His own glory is itself his terror; because, having commenced good deeds, he rejoices in hope at the judgment, and, not having yet put an end to his evil doings, he is not entirely free from anxiety. But he meanwhile anxiously turns back to his own mind, casting away the storms of so great strength, and, composing himself in the calmness of peace alone, endeavours with all his powers to be found free by the strict Judge. For he counts it slavish to dread the presence of the Lord; and, that he may not fear the sight of his Father, he does those things, by which He may recognise him as His son. He learns therefore, to love his Judge with full expectation, and, so to speak, through fear he casts away fear. But he considers, that fear arises in the heai't, by reason of carnal conduct, and therefore, before all things, he chastens his flesh with firm discipline. Whence, after it has been said, The glory of his nostrils is terror ; it is rightly subjoined ; Ver. 21. He diggeth up the earth icith his hoof. xxxviii. 77. For to dig the earth with the hoof, is to tame the flesh by strict abstinence. But the more the flesh is kept down, the more fearlessly does J.he mind rejoice, from the hope of heaven. And hence, when the earth has been dug out, it is fitly subjoined ; He exulteth boldly. For since he firmly represses that which contends against him, he exults boldly at those things, which he longs for in everlasting peace; and his mind is the better disposed to seek for heavenly objects, the more strictly the body is restrained from unlawful pur- Prov. suits. Whence it is rightly said by Solomon, Diligently ^*' cultivate thy field, that thou mayest afterwards build thine house. For he rightly builds the house of his mind, who first cleanses the field of his body from the thorns of vices ; that the whole fabric of virtues may not be destroyed within, as the famine of good works increases, if the thorns of desires make head in the field of the flesh. But any one, who is engaged in the very height of the battle, discerns more skilfully the fraud of the enemies, the more strictly also ho Meetiny the enettnj^ by liiyh aims, or aidiny others. 483 keeps under his own body, as though it were a confederate Book of the foe. Whence also after the bruising of the body, =r= -* after the joy of the heart, it is rightly subjoined ; He yocth on to meet the armed men. 78. Armed enemies are unclean spirits, girded with count- xxxix. less frauds against us. For, when they cannot persuade us to what is wrong, they present it to our sight under the guise of virtues, and cover themselves, as it were, under certain arms, that they may not appear before us in their own naked wickedness. And we proceed to meet these armed men, when we foresee their stratagems afar off. To go forth, therefore, to meet the armed enemies, after the earth has been dug up, is, after the pride of the flesh has been tamed, to search out wonderfully the crafts of unclean spirits. To go forth to meet the armed enemies, after the earth has been dug up, is, after the wickedness of the flesh has been overcome, to engage in contest with spiritual vices. For he, who as yet contends but feebly with himself, vainly rouses against himself contests from without. For how does he, who subjugates himself to sins of the flesh, contend against those of the spirit? Or how does he seek to triumph from the labour of an outward contest, who still gives way in himself to the inward battle with lust .? 79. Or certainly we go out to meet armed enemies, when, by zeal of exhortation, we prevent their stratagems even in the heart of another. For we go, as it were, from the place in which we were, to another place, to meet our enemies, when we put aside the care of ourselves in regular course, and keep off the approach of evil spirits from the mind of our neighbour. Whence it is frequently the case, that crafty enemies tempt the more terribly, concerning himself, the soldier of God, who is already victorious in the contest within, the more they see that he is mightily prevailing against ihem even in the heart of another; in order that, when they call him back to defend himself, they may the more freely attack the hearts of others, which were protected by his exhortation. And since they cannot overcome, they endeavour, at least, to employ him, so that, while the soldier of God is staggered about himself, not he himself, but he, whom he had been wont to defend, may perish. But his 484 God's true soldier shrinks from no alarms. Job 39, mind, immovably fixed on God, despises the darts of terapt- -„ ations, and fieavs not the shafts of any terror. For, relying on the aid of grace from above, he so tends the wounds of his own infirmity, as not to neglect those of others. Whence it is also well subjoined concerning this horse; Ver. 2*2. He mockeih at fear^ and yieldetk not to the suord. xl. SO. He mockeih at fear, because he is not so far alarmed by fear of any temptation, as to keep silence. And he yieldelh not to the sword ; because though violent temptation assails him, it yet drives him not away from the care of his neighbour. Whence also Paul, teaching us an example of resolute conversation, both states what swords he endures from the enemy, and shews how he yields not to these same swords. For he had endured from the enemy the sword of carnal temptation, after every contest with the works of the Rom. 7, flesh had been already overcome, who said ; / see atiot/ier law in my members, warring against the law of my mind, and leading me captive to the law of sin, which is in my members. But to that sword, which he had overcome in himself, he yielded not in others also, when saying in truth, Rom. 6, to those about him; Let not sin reign in your mortal body. Col. 3 ^^ ^^^y '^'^ desires thereof. And again ; Mortify your ^' members, which are upon the earth , fornication , unclean- ness, lust, evil concupiscence. There smote him more heavily the sword of those temptations, of which he himself 2 Cor. says. In more numerous labours, in prisons more abun- 2^[ dantly, in stripes above measure, in deaths oft. Of the Jews five times received I forty stripes save one, thrice teas I beaten with rods, once was I stoned, thrice I suffered shipivreck, by jiight and by day I have been in the deep of the sea. And other sutfcrings, which he was able to endure, and we are weary of enumerating. But how, from love to his neighbour, he yields not to this sword, after stating ib. 28. many things, he himself subjoins; Besides those things that are without, that which cotneth upon 7ne daily, the care of all the Churches. The horse of God is therefore smitten with the sword, and yet is not, by this blow, kept from his course, whilst the bold soldier in the spiritual contest both > or receives himself wounds from the enemy, and yet binds* 'Bmites.' (fttrength) Satmi's assaults adapted to each case. 485 others, for their salvation. But, against this so hard breast Book of the heavenly soldier, the ancient enemy seeks the more -^, ' for sharper weapons, as he beholds himself more resolutely despised. Whence it also follows; Ver. 23. Over him will rattle the quiver, the spear will shake, and the shield. 81. For since he sees that the zeal of a holy mind helps xli. others also against him, he labours to wound it with mul- tiplied temptation. Whence it frequently happens, that they who rule over others under them, endure severer struggles with temptations ; in order, that when the leader himself is put to flight, after the manner of bodily contests, the associated unanimity of the resisting host may be dis- persed without an effort. Therefore the crafty enemy, devising divers wounds of blows against the heavenly soldier, wounds him at one time by stratagem, by an arrow from the quiver, at another brandishes a spear before his face ; because, namely, he both conceals some vices under the guise of virtues, and presents others to his sight openly as they are. For where he perceives the soldier of God to be weakened, he there requires not the veil of deceit. But where he observes that he firmly opposes him, he there doubtless contrives stratagems against his strength. For when he sees any one weak in an allurement of the flesh, he openly sets before his sight the appearance of a body capable of being desired. But if perchance he sees that he is mighty against avarice, he importunately suggests to his thoughts the want of those of his family ; in order that, while the mind is directed, with seeming piety, to the care of providing for them, it may be secretly seduced and hurried into sin by seeking after wealth. The arrow then insidiously assails the horse of God, when the crafty enemy conceals for him a vice beneath a virtue. But the spear wounds in close combat, when open wickedness tempts him, even aware of it. 82. But the heavenly soldier is often opposed by the enemy in both ways, at one and the same time ; in order that he may be destroyed by some one blow. For the crafty adversary endeavours to strike at the same time, both raging openly, and lurking in ambush ; in order that while the 486 Care needed against vice, and against pride of riiHue. Job 39, aiTOW is dreaded from a secret spot, the spear may be less ??:_ feared before his face; or that, while he withstands the iMOR. spear before his face, the arrow may not be observed when coming from a secret place. For he often puts forward the temptation of lust, and suddenly desisting, more craftily suggests pride at chastity having been preserved. And there are some, who when they observe that many have fallen, from the stronghold of chastity, into the pit of pride, neglecting to watch over their life, are plunged into the filthiness of lust. But there are some, on the other hand, who, while they avoid the uncleanness of lust, plunge, through the height of chastity, into the gulph of pride. A fault therefore, which springs from a vice, is, as it were, a spear striking openly; and a fault which springs from a virtue, is, as it were, an aiTow from the quiver wounding in secret. But the horse of God both overcomes the spear before his face, when he tramples down lust; and looks round at the arrow on the side, when, in the cleanness of chastity, he keeps himself from pride. Whence also it is Piov. .s, well said by Solomon to one engaged in both contests ; The Lord shall he on thy side, and will keep thy foot, that thou he not taken. For the foot stretches out to things in front. But he, who beholds those things which are on the side, sees not those things which are before him. And again, he, who from looking forward to guard his foot, beholds what arc before, gives up keeping watch at his side. But whilst we perform any act of virtue before our face, we look forward, as it were, where our foot ought to be placed ; but when a fault secretly rises up from this virtue, whilst we look forward, as it were, our side is laid open to the arrow. But frequently, when we ai-e afraid of a rising fault, we decline the virtue, which ought to be put in act ; and when the side is, as it wei-e, looked round upon, we see not how the foot is to be placed in front. It is, therefore, well said, The Lord shall he on thy side, and will keep thy foot that thou he not taken ; because the soldier of God, protected by the shield of Divine grace, both observes, by looking round, what dangers can come forth on the side, and, by advancing forwards, ceases not to place his footsteps before his face. And the crafty enemy who envies him, because he sees that 26 Boldness of the Christian war-horse against temptation. 487 he prevails not at all by quiver and spear, opposes to him Book his shield ; in order that, if he pierces not the breast of his -^i^tt' ., . . , , , , . , Mob. opponent by sinking it, he may at least obstruct his onward course by some obstacles. For to his efforts he opposes certain difficulties ; and when he is unable to overcome, he however resists him. But let us hear, what the horse of God does against the arguments of so many contests; Ver. 24. Raging and snorting, he swalloweth the earth, neither believeth he that the blast of the trumpet snmdeth. 83. The blast of the trumpet sounds against the horse, xlii. when any sin, placed nigh, fearfully assails the mind of an Elect one, in that which he does boldly. But raging and snorting he swalloweth the earth, because he rouses himself by his violent ardour ; and consumes, by daily advancing, whatever earthly things he finds within him. And he be- lieveth not that the blast of the trumpet soundeth ; because he carefully avoids, by firm consideration, all evil which arises from the glory of his virtue. For he would believe that the blast of the trumpet soundeth, if he were, perchance, to be afraid of doing other things which are right, on account of something else which wickedly springs from them. Because, therefore, he is not afraid of acting boldly, even in the presence of temptations sounding against him; he does not, when in his rage, dread the blast of the trumpet. But often, when he sees that he is prosperous in virtues, lest that very prosperity of virtues should exalt him, he rejoices that he is assaulted with temptations. Whence it is also fitly subjoined ; Ver. 25. When he hcareth the trumpet, he saith, Vah. 84. For their own good fortune has more fatally over- xliii. thrown many, and a long-continued peace has rendered many slothful ; and the unexpected enemy has struck them the more heavily, the more he has found them careless, from being long used to quiet. Whence holy men, when they observe that they are advancing in great prosperity of virtues, rejoice that they are exercised also with temptations, by a kind of adjustment of heavenly dispensation ; because they guard the more firmly the glory received in their virtues, the more humbly they acknowledge their own infirmity, from being assaulted with the shock of temptation. The horse, 4S8 The watchful Christian scents danger far ojf. Job 39, therefore, says, ' Vah,' when he has heard the trumpet, be- ^^' cause, namely, the warrior of God, when he beholds the force of temptation pressing on him, considering the benefit of the heavenly dispensation, is more firmly confident, from his very adversity. And the assaults of this adversity therefore do not overcome him, because they never attack him unex- pectedly. For he marks long beforehand, from each cir- cumstance, of what vice the assault is coming on. Whence it also follows ; He smelleth the battle afar off. xliv. 85. For, to ' smell the battle afar off,' is to discern firom preceding causes, what contests of vices succeed. For be- cause, (as has been already frequently said,) a thing which is not seen, is discerned by its smell, to smell the battle afar off is to search out lurking wickedness, by the looking forward of our thoughts, as if by the breath of our nostrils. Of which power of scent the Lord rightly says in the praise of His Sol. Church, Thy nose is as the tower^ ivhich is in Libamis. Song 7, -^Yg (distinguish also by the nose between odours and foul smells. And what is designated by the nose, but the far- seeing discernment of the saints? But a watch-tower is placed on high, that the approaching enemy may be seen from far. The nose of the Church is therefore rightly said to be like the tower in Libanus; because while the far-seeing discernment of the saints, being placed on high, looks anxiously on all sides, it discovers a fault before it arrives; and as it watchfully marks it beforehand, so it boldly avoids Hab. 2, it. Hence Habakkuk says, / ivill stand upon my watch. ^' Hence Jeremiah, admonishing the soul of each Elect one, Jer. 31, says, S'e^ thee up a watch-tower^ place thyself bitternesses. ^^' For, to set one's self a watch-tower, is to foreknow by lofty considerations the approaching stniggles of vices. And the soul of an Elect person places itself bitternesses, when firmly rooted even in the peace of virtues, it consents not to rest secure, on beholding evils in ambush. 86. But he takes thought, first, not to commit any evils, and secondly, not to do good things inconsiderately ; and, after he has subdued wickednesses, he strives also to subject to himself his very virtues, lest they should be converted into the sin of pride, if they should get beyond the control of the Dangers foreseen. Seven lemUng sins under pride. 48.9 mind. For since, as lias before been said, evils frequently Book spring from good deeds, through the vice of negligence; he ^^2^' observes with watchful zeal how arrogance rises from learn- ing, cruelty from justice, carelessness from tenderness, anger from zeal, sloth from gentleness. And, when he performs these good deeds, he observes that these enemies are by these means able to vise against him. For when he is labouring diligently in acquiring learning, he anxiously pre- pares his mind for the struggle with arrogance. And when he desires to punish justly the faults of offenders, he most skilfully avoids the severity of punishment exceeding the measure of justice. When he endeavours to restrain himself by tenderness, he carefully provides not to be overcome by any relaxation of discipline. When he rouses himself by the stimulants of right zeal, he specially takes care, that the flame of anger may not kindle him more than is necessary. When he controls himself with great tranquillity of gentle- ness, he keeps careful watch, not to be chilled by torpor. Because, therefore, in the thought of the spiritual soldier every vice is detected before it can steal in secretly, it is rightly said of the horse of God ; He smelleth the battle qfar off. For he considers what a crowd of iniquities would rush on him, were he to allow ever so few sins to enter within him. Whence it also follows ; The exhortation of the captains, and the howling of the army. 87. For the templing vices, which fight against us in xlv. invisible contest in behalf of the pride which reigns over them, some of them go first, like captains, others follow, after the manner of an army. For all faults do not occupy the heart with equal access. But while the greater and the few- surprise a neglected mind, the smaller and the numberless pour themselves upon it in a whole body. For when pride, the queen of sins, has fully possessed a conquered heart, she surrenders it immediately to seven principal sins, as if to some of her generals, to lay it waste. And an army in truth follows these generals, because, doubtless, there spring up from them importunate hosts of sins. Which we set forth the better, if we specially bring forward in enumeration, as we are able, the leaders themselves and their army. For pride is VOL. III. K. k 490 The several sins apt to spring one out of anoUicr. Job 39, the root of all evil, of which it is said, as Scripture bears -i..'^' witness; Pride is the beqinninq of all sin. But seven MOR. ' • 1 1 1 r Ecclus. principal vices, as its first progeny, spring doubtless from ^^' ^' this poisonous root, namely, vain glorv", envy, anger, melan- choly, avarice, gluttony, lust. For, because He grieved that we were held captive by these seven sins of pride, therefore our Redeemer came to the spiritual battle of our liberation, full of the spirit of sevenfold grace. 88. But these several sins have each their army against us. For from vain glory there arise disobedience, boasting, hypocris)-, contentions, obstinacies, discords, and the pre- sumptions of novelties. From envy there spring hatred, whispering, detraction, exultation at the misfortunes of a neighbour, and affliction at his prosperity. From anger are produced strifes, swelling of mind, insults, clamour, indigna- tion, blasphemies. From melancholy there arise malice, rancour, cowardice, despair, slothfulness in fulfdUng the commands, and a wandering of the mind on unlawful objects. From avarice there spring treachery, fraud, deceit, perjury, restlessness, violence, and hardnesses of heart against compassion. From gluttony are propagated foolish mirth, scurrility, uncleanness, babbling, dulness of sense in under- standing. From lust are generated blindness of mind, in- considerateness, inconstancy, precipitation, self-love, hatred of God, affection for this present world, but dread or de- spair of that which is to come. Because, therefore, seven principal vices produce from themselves so great a multitude of vices, when the}' reach the heart, they bring, as it were, the bands of an army after them. But of these seven, five namely are spiritual, and two are carnal. 89. But they are, each of them, so closely connected with other, that they spring only the one from the other. For the first offspring of pride is vain glory, and this, when it hath corrupted the oppressed mind, presently begets envy. Because doubdess while it is seeking the power of an empty name, it feels envy against any one else being able to obtain it. Env}' also generates anger; because the more the mind is ]nerced by the inward woinid of envy, the more also is the gentleness of tranquillity lost. And because a suffering member, as it were, is touched, the hand of opposition is SeemiiKj reosous aUeyed by tempthiy sins. 491 therefore felt as if more heavily impressed. Melancholy also Book arises from ann;er, because the more extrava":antlv the-., MOR. agitated mind strikes itself, the more it confounds itself by condemnation ; and when it has lost the sweetness of tranquillity, nothing supports it but the grief resulting from agitation. IVIelancholy also runs down into avarice; because, when the disturbed heart has lost the satisfaction of joy within, it seeks for sources of consolation without, and is more anxious to possess external goods, the more it has no joy on which to fall back within. But after these, there remain behind two carnal vices, gluttony and lust. But it is plain to all that Inst springs from gluttony, when in the very distribution of the members, the genitals appear placed beneath the belly. And hence when the one is inordinately pampered, the other is doubtless excited to wantonness. 90. But the leaders are well said to exliort, the armies to howl, because the first vices force themselves into the de- luded mind as if under a kind of reason, but the countless vices which follow, while they hurry it on to every kind of madness, confound it, as it were, by bestial clamour. For vain glory is wont to exhort the conquered heart, as if with reason, when it says. Thou oughtest to aim at greater things, that, as thou hast been able to surpass many in power, thou mayest be able to benefit many also. Envy is also wont to ex- hort the conquered heart, as if with reason, when it says, In what art thou inferior to this or that person ? why then art thou not either equal or superior to them .'' What great things art thou able to do, which they are not able to do ! They ought not then to be either superior, or even equal, to thyself. Anger is also wont to exhort the conquered heart, as if with reason, when it says, The things that are done to thee cannot be borne patiently ; nay rather, patiently to endure them is a sin ; because if thou dost not withstand them with great indignation, they are afterwards heaped upon ihee without measure. Melancholy is also wont to exhort the conquered heart as if with reason, when it says. What ground hast thou to rejoice, when thou endurest so many wrongs from thy neighbours } Conisider with what sorrow all must be looked upon, who are turned in such gall K k 2 492 Violent rage of conquering f>in. 'Die ivarrior foresees all. Job 39, of bitterness against thee. Avarice also is wont to exhort — '-^— the conquered mind, as if witli reason, when it says, It is a very blameless thing, that thou desu-est some things to possess ; because thou seekest not to be increased, but art afraid of being in want; and that which another retains for no good, thou thyself expendest to better purpose. Gluttony is also wont to exhort the conquered heart, as if with reason, when it says, God has created all things clean, in order to be eaten, and he who refuses to fill himself with food, what else does he do but gainsay the gift that has been granted him. Lust also is wont to exhort the conquered heart, as if with reason, when it says. Why enlargest thou not thyself now in thy ]ileasure, when thou luiowest not what may follow thee ? Thou oughtest not to lose in longings the time thou hast received ; because thou knowest not how speedily it may pass by. For if God had not wished man to be united in the pleasure of coition, He would not, at the first beginning of the human race, have made them male and female. This is the exhortation of leaders, which, when incautiously ad- mitted into the secresy of the heart, too familiarly persuades to wrong. And this a howling army in truth follows, because when the hapless soul, once caj)tured by the principal vices, is turned to madness by multi))lied iniquities, it is now laid waste with brutal cruelty. 91. But the soldier of God, since he endeavours skilfully to pursue the contests with vices, smells the battle afar off; because while he considers, with anxious thought, what power the leading evils possess to persuade the mind, he detects, by the sagacity of his scent, the exhortation of the leaders. And because he beholds the confusion of subse- quent iniquities by foreseeing them afar ofli he finds out, as it were, by his scent the howling of the army. Because, then, we have learned, that either the preacher of God, or any soldier in the spiritual contest, is described in the account of the horse, let us now behold the same person under the signification of a bird; that we, who have learned his strength by the horse, may learn his contemplation also by the bird. For since we have heard in the description of the greatness of the horse, how much a holy man endures through patience against the assaults of vices, let us now New Man, like hawk's plumage, renewed in warm 2vind. 498 learn by the appearance of birds, how high he soars by con- Book teniplation. It follows ; ^— ' Ver. 26. Doth the hawk f/et feathers hy tliy wisdom, stretching her wings toward the South ? 92. That the hawk casts off its old feathers every year, as xlvi. the new grow up, and gets a plumage without intermission, hardly any one is ignorant. But that time of plumage, when it is clothed in the nest, is not here spoken of; because, namely, at that time, being doubtless yet but young, it is not able to stretch its wings towards the South. But that annual plumage is described, which is renewed, as the old feathers become loose. And for domesticated hawks, moist and warm spots are sought out, for them to get their plumage the better. But it is the custom, with wild hawks, to stretch their wings, when the south wind blows, in order that by the mildness of the wind their limbs may become warm, so as to loosen the old feathers. But when there is no wind, they make for themselves a warm air by stretching and flapping their wings against the rays of the sun, and when the pores have thus been opened, either the old feathers fall out, or the new ones grow up. What is it then for the hawk to get its plumage in the south, except that every Saint glows, when he is touched by the breath of the Holy Spirit, and, casting off' the habit of his old conversation, assumes the form of the new man ? Which Paul advises, saying, Stripping yourselves o/Col. 3, the old man tvith his deeds, and putting on the new man. And again ; Though that outward man of ours he corrupted,^ ^o^-'^t yet that which is within is renewed day by day. But to cast off the old feathers, is to give up the inveterate pursuit of crafty conduct; and to assume the new, is, by good living, to maintain a gentle and simple feeling. For the feather of old conversation weighs down, and the plumage of the new change raises up, to render it the lighter for flight, as it makes it newer. 93. And He well says, It stretches its wings towards the South. For to stretch out our wings towards the South, is, by the coming of the Holy Spirit, to open our hearts in confession, so as no longer to take pleasure in concealing ourselves by defence, but in exposing ourselves by accu- sation. The hawk, therefore, then gains its plumage, when 494 Joh Immhled at sigJdofthe work of grace. The Eagle, Job 39, it has slretclied out its wings towards the South, because '— every one then clothes himself Avilh the feathers of virtues, when, by confession, he subjects his thoughts to the Holy ( Spirit. For he, who lays not open his old deeds by ! confession, brings not forth the works of a new life. He I who knovvs not how to lament that which weighs him down, is unable to produce that which raises him up. For the very power of compunction opens the pores of the heart, and pours forth the plumage of virtues. And, when the mind studiously convicts itself of a sluggish old age, it gains the fresh newness of youth. Let it be said then to blessed Job, Doth the hawk get plumage hy thy wisdom, stretching her wings towards the South Y That is, Hast thou conferred understanding on any of the Elect, to expand the wings of his thoughts, at the breath of the Holy Spirit, in order to cast off the weight of the old conversation, and assume the feathers of virtues for the purpose of a fresh flight ? In order, namely, for liim to gather from hence, that the vigi- lance of sense which is in him he has not of himself, who is unable to confer it from himself on others. But, by this hawk the renewed Gentile people can also be designated. As if it were plainly said to blessed .Job; Behold the future plumage of virtues in the Gentiles, and cast off" the old feathers of pride. It follows; Ver. 27. Will the eagle mount up at thy command, and make for thee her nest in high places. xlvii. ^4. In Holy Scripture, by the \\ord ' eagle' ai-e sometimes designated malignant spirits, the spoilers of souls, sometimes the powers of the present world, but sometimes either the very subtle understandings of the Saints, or the Incarnate Lord, swiftly flying over things below, and presently seeking again those on high. By the name ' eagle' are set forth the spiritai, which lie in Lam. 4 ^vait, as Jeremiah witnesses, who says, Our persecutors were ^^- sicifter than the eagles of the heaven. For our persecutors are swiller than the eagles of the heaven, when malignant men perform so tnany things against us, as to seem to snr- ])ass even the powers of (he air themselves in the inventions of their malice. By the word ' eagle,' earthly power is also typified. Royal power, Sfc. Its meaning among ilte four Sijmhoh. 495 Whence it is said by the Prophet Ezekiel, A great eagle, of Book great wings, long limbed, full of feathers and variety, came^ — =- — " to Libanus, and took away the marrow of the cedar, andi7,3.4. ])lucked off the top of his branches. For by this eagle who else is, in truth, designated but Nabuchodonosor, the king of Babylon ? Who, in consequence of the immensity of his array, is described as of great wings ; in consequence of the length of his continuance, as of long extent of limbs ; for the multitude of his riches, as full of feathers, and because of the countless things that made up his earthly glory, as full of variety. AVho came to Libanus, and took away the marrow of the cedar, and plucked off the top of his branches, because he attacked the loftiness of Judah, and carried oft" the nobility of its kingdom, as the marrow of the cedar. And whilst he took away captive the most delicate off- spring of kings from the lofty height of their power, he plucked off", as it were, the top of his branches. By the word ' eagle' is expressed either the subtle under- standing of the Saints, or the flying of the Lord's Ascension. Whence the same Prophet, when describing that he had seen the four Evangelists under the appearance of living creatures, declares that in them there had appeared to him the face of a man, of a lion, of an ox, and of an eagle. Doubtless designating by an eagle, the fourth living creature, John, who left the earth in his flight, because, through his subtle understanding, he penetrated, by beholding the Word, inward mysteries. With which sentence of the Prophet concerning himself, John himself, in his Revelation, does not disagree, saying, Thejirst beast was like a lion, the Rev. 4, second beast like a calf, the third beast having a face a,s of' a man, the fourth beast like afiging eagle. And though these several points are well suited to each particular PJvan- gelist, (while one teaches the order of His human Nativity; another, by the off'ering of the sacrifice of the world, suggests, as it were, the death of the calf; another the might of His power, as the roaring of the lion ; another, beholding the Nativity of the Word, gazes like the eagle at the risen sun;) yet these four living creatures can signify Him their very Head, of Whom they arc members. For He Himself is both a Man, because He truly took our 4^6 Gazmg on the sun. Building the nest on high. Job 39, nature; and a calf, because He patiently flied for our sakes; aud a lion, because, by the strength of His Godhead, He burst the band of the death He had undergone; and, lastly, an eagle, because He went back to heaven, from whence He had come. He is called therefore a man, from His being born; a calf, from His dying; a lion, from His rising again; an eagle, from His ascending to the heavens. But in this place under the name ' eagle' is typified the subtle understanding of the Saints, and their sublime contempla- tion. For the sight of the eagle sui'jjasses the vision of all birds, so that the sun's ray does not, by striking on its eyes, which are fixed upon it, close them by any coruscation of its light. The eagle therefore mounts up at the command of God, when the life of the faithful, obeying the Divine com- mands, is suspended on hi_i:h. And it is also said to place its nest in high ]daces, because, despising earthly desires, it is already nourished, in hope, with heavenly things. It ])laces its nest on high ; because it constructs not the habitation of its mind in abject and grovelling conversation. Hence is that which is said to the Cinite, by Balaam when Numb. ]irophesying. Strong indeed is thy duelling j)lace^ hut if "^'^'' thou hast placed thy nest in the rock. For Cinite is inter- ])reled * possessor.' And who are the}' who possess present things, except those who are skilled in the ability of worldly wisdem .? And they truly build themselves therein a strong dwelling ]ilacc, if becoming, by humility, as little children in tlieir own sight, they arc nourished in the sublimity of Christ; if they feel themselves to be weak, and give up the confidence of their mind, to be cherished by the lofty humility of the Redeemer Who is known to them; if they seek not after things below; if they pass over, with the flight of their heart, every thing which passes away. 95. Let us behold the eagle building itself the nest of Phil. 3, hope in high })laces. He says; Our conversation is in Eph. 2 hearen. Andngain; JVho hath raised us up together, and ®' //(?/// made us sit logelltcr in lieaveuly places. He has his rest in high places, because in truth he fixes his thought on things above. He wishes not to degrade his mind to the lowest objects, he wishes not, by the baseness of human con- versation, to dwell in things below. Paul was, perhaps, then Hopes of the Elect ^fixed far above Earth. 'J97 confined in prison, when he was witnessing that he was Book sitting togetlier with Christ in lieavenly places. But he ^-— — ' was there, where he had ahcady fixed his ardent mind, not there, where the sluggish flesh was still necessarily detaining him. 96. For this is wont to be a special mark of the Elect, that they know how so to travel along the journey of the present life, as well aware, by the certainty of hope, that they have already attained to things above; so that they see all things which flow by to be beneath them, and trample down, through love of eternity, all that is eminent in this world. For hence it is that the Lord says, by the Prophet, to the soul which follows Him; / icill raise thee above the^s. 58, high places of the earth. For losses, insults, poverty, con- tempt, are, as it were, some lower places of the earth, which even the very lovers of the world, as they walk along the level of the broad way, cease not to trample down, by avoiding them. But the high places of the earth are, gain of goods, flattery of inferiors, abundance of riches, honour, and loftiness of dignities; along which whoever walks with his desires still grovelling, he considers them high, just as he counts them great. But if the heart is once fixed on heavenly things, it is seen at once how lowly are those things which seemed to be high. For as he, who ascends a mountain, looks down for a little while on all other objects Avhich lie beneath, the more he advances his step to higher ground, so he who strives to fix his attention on things above, as he finds by the very effort that the glory of this present life is nothing, is raised above the high places of the earth: and that which at first he believed to be above him, when plunged in grovelling desires, he afterwards dis- cerns to be beneath him, as he advances in his ascent. The things then which the Lord there promises that He will do, saying, I will raise thee above the hi(/h places of the earth, these very things He witnesses to blessed Job, that Fie alone is able to do, saying; Will the eagle mount up at thy com- mand, and make for thee her nest in high places? As if He were saying; As at Mine, Who ins])ire within by the grace of hidden bounty, that which I command from without. It follows ; 498 The Elect soul dwells among the Angels, as rocks. Job 39, Ver. 28. She ahideth in the rocks. 28 ■ — ;^ 97. Ill Holy Scripture, when a ' rock' is mentioned in the xlviii. ginguiar number, who else is understood but Christ ? As 1 Cor. 'Pixii] witnesses, who says, But the rock n-as Christ. But 10 4. . when * rocks' arc spoken of, in the plural number. His members are described, namely, holy men, who are confirmed by His strength. Whom the Apostle Peter doubtless calls 1 Pet. stones, saying, Ye as livelij stones are built together as ' ' spiritual houses. This eagle, therefore, which raised the eyes of her heart to the rays of the true sun, is said to abide in the rocks, because she is planted, in the firmness of her mind, in the sayings of the ancient and mighty fathers. For she recals to memory the life of those, whom she sees to have gone before in the way of God ; and by studying in the loftiness of their strength, she builds herself a nest of holy meditation. And when she thinks silently on their deeds and words, when she considers the glory of the present life, how mean it is in comparison with eternal excellence, she sits, as it were, on the rocks, and beholds the lower places of the earth to be beneath her. 98. Rocks can also be understood to be the lofty ytowers of heavenly virtues, which the wind of our mutability now bends not hither and thither, like trees. Because being like rocks, placed on high, they are exempt from every motion of mutability, and fastened to the solidity of their height, they liave become firm, by the very eternity to which they adhere. When a holy man, therefore, despises the things of earth, he raises himself, like an eagle, to higher things ; and, elevated by the spirit of contemplation, waits for the eternal glory of Angels, and, being a stranger in this world, by seeking after the things he beholds, is already fixed on things above. It is therefore rightly said, She ahideth in the rocks ; that is, by intention of heart .she dwells among those heavenly virtues, which are already, even by the strength of their eternity, fixed with such great solidity, as not to be bent on any side to sin by the variable- ness of change. W^hence also it fitly follows ; And she dwelleth iu the abrupt Jiints, and in the inacces- sible rocks. xlix. 99. For who else are those abrupt flints, but those firmest S/ie looks out from iliencefor God, Who is her food. 499 choirs of Angels, who, though not in their integrity, yet Book remained firmly fixed in their own estate, when the devil — ^—' fell with his angels? For they are abrupt, because ])art of them fell, part remained firm. Who stand indeed entire, as to the quality of their deserts, but broken off, as to the quantity of their number. This breaking off the Mediator came to restore, that, having redeemed the human race, He might repair these losses of the angels, and might perhai)S heap up more richly the measure of the heavenly country. By reason of this breaking off it is said of the Father; //i?Eph.i, ■purposed in Him, in the dispensation of the fulness of times, to restore all things in Christ, which are in heaven, and which are on earth, in Him. For in Him are re- stored those things, which are on earth, when sinners are converted to righteousness. In Him are restored those which are in heaven, when humbled men return to that place from which apostate angels fell by pride. But in that He says. In inaccessible rocks, those doubtless, who are abrupt flints, are themselves inaccessible rocks. For the brightness of Angels is very inaccessible to the heart of sinful men, because the more it has fallen down to bodily attrac- tions, the more it has closed its eyes to spiritual beauty. But, whoever is so rapt by contemplation, as, being raised up by Divine grace, already to engage his thought on the choirs of Angels, and, fixed on things above, to keep himself aloof from every grovelling deed, is not contented with beholding the glory of angelic brightness, unless he is able to behold Him also, Who is above Angels. For the vision of Him is alone the true refreshment of our mind. And hence, when He had said, that this eagle abides in the rocks, and remains in the abrujH flints and inaccessible rocks, He immediately added ; Ver. 29. From thence she beholdeth her food. 100. That is, from these choirs of Angels he directs the 1. eyes of his mind to conteniplate the glory of the Majesty on high: and, not seeing it, he is still hungry: and seeing it, at length, he is satisfied. For it is written, Because his soul is, 53^ hath labourer/, he shall see and be satisfied. And again, '*• Blessed are they which do hunger and thirst after righteous- Man, 5, nessjfor theij shall be filled. But who is the food of our^* 500 God seen by the Saints as from afar. Job 39, mind is plainly ])ointed out, when it is said ; Blessed are the ■pure in hearty /or they shall see God. And because, from Matt, 5,' 8. being ueighed down by the interposition of the corruptible flesh, we cannot behold God as He is, it is rightly subjoined; Her eyes behold afar off. li. 101. For whatever progress any one may have made, when placed in this life, he cannot as yet behold God in His real appearance, but daikly, and through a glass. But when we look close at hand, we see more truly, but when we turn our sight further oil", we are darkened by our uncertain sight. Because, therefore, holy men raise themselves up to lofty contemplation, and yet cannot behold God as He is, it is well said of this eagle; Her eyes behold afar off. As if He were saying ; They resolutely direct the keenness of their intention, but they cannot, as yet, behold Him nigh, the greatness of Whose brightness they are not at all able to penetrate. For the mist of our corruption darkens us from the incorruptible light, and when the light can both be seen in a measure, and yet cannot be seen as it is, it shews how distant it is. But if tlie mind were not to see it in any way, it would not see that it was far off. But if it were already to behold it perfectly, it would not in truth see it through a mist. Because then He is neither completely seen, nor again completely hidden, it is rightly said, that God is beheld from far. 102. Let us bring forward the words of Isaiah, and point out how they and these are uttered by the same Spirit. For when he was describing the virtues of active life, saying; Ih. 33, Who walketh in righteousnesses, and speaketh the truth, icho casteth off the gain from oppression, and shaketh his hand from every bribe, that stoppeth his cars, lest he hear blood, and shutteth his eyes not to see evil; he immediately added to what heights of contemplation he can ascend by these jb. 16. steps of active life, saying ; He shall dicell in high places, '' his loftiness shall be the munitions of rocks ; bread is given him, his waters are sure. His eyes shall see the King in His beauty, they shall behold the land afar off. For to dwell in high ])laces, is to set our heart on heavenly things. And our loftiness is the munitions of rocks, when we look back to the precepts, and examples of mighty fathers, and separate Si7}nlar description oj tJiem in Isaiait. 501 ourselves iVoni grovelling thoughts. Our loftiness is the Book munitions of rocks, when we are joined in mind to the choirs — - — ' and camp of heaven, and, standing in the citadel of our heart, exjjcl, as though placed beneath us, the malignant spirits who lie in wait. Then also bread is given to us; because our attention, raised to things above, is refreshed with the contemplation of eternity. Our waters are also sure, because that, which the teaching of God here promises through hope, it then offers as a gift. For the wisdom of this world is not trustworthy, because it is not likely to remain after death. Our waters are sure, because that, which the words of life teach us before death, the same they point out to us also after death. Our eyes behold the King in His beauty, because our Redeemer is, in the judgment, beheld as JNIan, even by the reprobate ; but those alone who are Elect are exalted to behold the loftiness of His Divinity. For, to behold the servile form alone, in which He is despised by the nicked, is to see, as it were, a kind of deformity of the King, But the King is seen, by the Elect, in His beauty; because, being rapt above themselves, they fix the eyes of their heart on the very brightness of His Godhead. And because, as long as they are in this life, they cannot behold that land of the living, as it really is, it is rightly added ; Tliey shall behold the land afar off. That then, which He says here ; The eagle will mount up, and make its nest in high places., is there expressed, He shall dwell in high ^ilaccs. That which is here said, She abideth in the rocks, and dwelleth in the abrupt Jlints, and inacces- sible rocks, is there added. His loftiness shall be the munitions of rocks. That again which is here introduced, From thence she beholdeth her food, is here also subjoined, Bread is given him, his waters are sure, his eyes shall see the King in His beauty. And that wliich is here subjoined, Her eyes behold afar off, is tl)ere fitly added, They shall behold the land afar off. 103. Let us consider, what a lofty eagle was Paul, who flew even to the third heaven, yet, when dwelling in this life, he still beholds God afar off, who says, V^'e now see \ Cor. through a glass darkly, but then face to face. And again ; ^^h\\\ I count not myself to hare apprehended. I'ut, though 13. 502 Eagle's young fed on blood, ilie weak on the Humanity. Job 39, he himself beholds eternal things much short of what they 30 '— really are, though he knows that he cannot perfectly under- stand them; yet he cannot instil by preaching, into his weak hearers, those very things, which he is able to behold only through a mirror and an image. For he speaks of himself, 2 Cor. as if of another person, saying. He heard secret words, ' ' tpJiich it is not lanful for a man to utter. Although there- fore the smallest, and most extreme, inward truths are seen, yet to mighty preachers they are most exalted, but beyond the capacity of weak hearers. Whence also holy preachers, when they see that their hearers cannot receive the state- ment of His Divinity, come down to speak only of the Lord's Incarnation. And hence here also, when the eagle is said to be raised on high, and to see from far, it is imme- diately rightly subjoined ; Ver. 30. Her young ones suc/c up blood. Hi. 104. As if it were plainly said; She herself indeed feeds on the contemplation of His Godhead,- but because her hearers cannot understand the mysteries of the Godhead, they are satiated with hearing of the blood of the Lord Crucified. For to suck up blood, is to reverence the weak- nesses of the Lord's Passion. Hence it is, that the same Paul, who, as we said a little before, had soared to the 1 Cor. secrets of the third heaven, said to his disciples; For I have ^' ^* determined to knoia nothing among you, save Jesus Christ, and Him crucified. As if this eagle were plainly saying; I indeed behold as my food the power of His Godhead afar off, but to you, who are still young, I give the blood only of His Incarnation to be sucked up. For he, who in his preaching had been silent as to the loftiness of the God- head, and informs his weak hearers of the Blood alone of the Cross, what else does he do, but give blood to his young ones ? But, because the soul of every holy preacher is, when stripped of the corruption of the flesh, led directly to Him, Who of His own accord submitted to death for us, and rose from death, it is fitly added of this eagle, And wheresoever the carcase shall be, she is immediately present. liii. 105. For a carcase is so called from its fall '. And the ver^a^ body of the Lord is, not undeservedly, called a carcase, casu. IIulij preachers, as eagles, Jlij uhere men lie dead in sin. 503 on account of the fall of dcatli. But that which is here Book said of this eagle; Wheresocrer the carcase shall he, she-—— is inunediatelij present; this same thing the Truth has promised will take jilace, in souls as they depart from the body, saying, IVJieresoever the body shall be, thither Lnkel7, will the Cdijles also he (jatJiered together. As if Ile*^^* plainly said, J, your Tncarnate Redeemer, Who preside over the heavenly abode, will exalt the souls of the Elect also, to heavenly places, when I shall have released them from the flesh. 106. But this which is said of this eagle; Wheresoever the carcase shall he, she is immediately present, can be under- stood in another sense also. For every one, who has fallen into the death of sin, will be able, not inappropriately, to be called a carcase. For he, who has not the quickening spirit of righteousness, lies, as it were, without life. Because, then, every holy preacher anxiously flies to the spot, where he thinks there are sinners, to shew the light of revival to those who are lying in the death of sin, it is well said of this eagle ; Wheresoever the carcase shall be, she is immediatelij present. That is, he proceeds to the place, where he foresees the utility of preaching; in order that, because he already lives a spiritual life, he may benefit others who are lying in their death, whom he devours, as it were, by reproving, yet, by converting them from iniquity to innocence, he changes them, as it were, by eating them, into his own members. Lo, the very Paul, whom we have already frequently brought forward for a testimony, when he was going at one time to Judtca, at another to Corinth, at another to Ephesus, at another to Rome, at another to the Spains, that he might announce the grace of eternal life to those who were lying in the death of sin ; what else did he prove himself to be but an eagle ; which, swiftly flying over every thing, was seeking for the carcase wheresoever lying ; in order that, while he was per- forming the will of God, in having gained sinners, he might find, as it were, his own food in the carcase .'' For the food of the righteous is the conversion of sinners, of which it is said, Labour not for the meat which perisheth, but /or that JohnG, which endnreth unto eternal life. Having heard, therefore. 504 Job humbled as not slanding (done in /lis virtues. Job 39, such numerous virtues of holy men, blessed Job is under- ^^•^^- stood to have been astonished, and to have been silent, from the awe of" admiration. For it follows, [E.v. Ver. 31, 32. T/ie Lord added, and spake to Job ; Doth he 40, J. 2.] ^j^^^ contendei/i nith God, so easily remain quiet ? He that rcproreth God, ought certainly also to ansicer Him. 107. The holy man did not consider that his merits were being increased, but that his vices were being cut away by this so great severity of the scourge. And since he knew that there were no vices within him, he believed that he was unjustly smitten; and, to murmur at the blow, is altogether to reprove the Smiter. But the Lord, considering that what he brought forward, he had gathered, not from the swelling of pride, but from the character of his life, gently reproves him, saying, Doth he that contcndeth with God, so easily remain quiet 'i He that reproveth God, ought certainly also to answer Him. As if He were plainly saying ; Why hast thou, who hast said so much of thy own conduct, remained silent on hearing of the life of the Saints? For to doubt of My smiting, whether it was just or not, was to reprove Me. And thou hast stated thy own good qualities truly, but thou hast not known the tendency of these scourges. For though thou hast no longer any thing to correct, yet thou hast still something in which to increase. But, behold, thou hast learned from My nar- rative, to what a height of virtue I exalt very many. Thou wast considering thine own loftiness, but wast ignorant of that of others. Having heard then the virtues of others, answer Me, if thou canst, concerning thine own. But we know that he, who, when he acts rightly, omits looking at the merits of his betters, extinguishes the eye of his heart, by the dark- ness of pride. But, on the other hand, he who carefully weighs the good (qualities of others, enlightens his own deeds, by a powerful ray of humility ; because when he sees the things he has done himself, done by others also without, he keeps down that swelling of pride, which strives to break forth within from singularity. Hence is it that it is said by the voice of God to Elias, when thinking that he was solitary, 1 Kings I have left Me seven thousand men, icho have not bent their ^^' ^ ' knees before Baal; in order that by learning that he re- mained not solitary, he might avoid the boasting of pride, Good in others sliettn to keep Job Iminhle. 505 which iniffht arise in liim, from his sinojularitv. Blessed Job Book • . • . XXXI therefore is not blamed for having done any thing perversely, ' but he is informed of the good deeds oi others besides, in order that while he considers that he has others also equal to hiui, ho may humbly submit liimself lo I Jim, Who is specially the Highest. VOL. III. L 1 BOOK XXXII. The two last verses of the thirty-ninth chapter having been explained, the first fourteen verses of the fortieth chapter are expounded, and many things are taught, hoth concerning the infinite power of God, and the hurtful designs of Satan against men. 1. The higher holy men advance with God, in the dignity of virtues, the more accuratel}' do they discover that they are unworthy; because while they become close to the light, they find out whatever escaped their notice in them- selves, and they appear to themselves the more deformed without, in proportion as that is very beautiful, which they see within. For every one is made known to himself, when he is illumined with the touch of the true light, and by the same means as he learns what is righteousness, he is also instructed to see what is sin. Hence is it that though our mind is often benumbed with cold in converse with men's doings, though it sins and is ignorant in some points, though it regards some sins as though they were none ; yet when it raises itself by the compunction of prayer to aim at things above, having been roused by the eye of its compunction, it returns to observe itself with greater vigilance after its tears. For when it deserts itself in neglect, and is torpid with fatal lukewarmness, it fully believes that idle words or unprofitable thoughts are of lesser guilt. But if Avarmed by the fire of compunction, and touched by the sudden breath of contem- plation, it starts from its lukewarmness, it soon begins to dread, as grave and deadly offences, those things Ayhich but a little before it believed to be trifling. For it avoids, as most atrocious, all things which are in the very least degree hurtful ; because, namely, being pregnant with the conception Men think their (joodiiess less as /hei/ leant i/iore. o07 of the Spirit, it no longer allows any vanities to cnlor in unlo Book it. For from that which it beholds within, it feels how^^^^^' dreadfnl are those sins which clamour without; and the more it has advanced when raised up, the more does it shrink from the grovelling pursuits, in which it sank prostrate. For nothing in truth supports it, but that which it has beheld within, and it endures the more heavily whatever thrusts itself on it from without, the more it is not that which it beheld within ; but from those inward objects which it has been able to catch a glance of, it forms a standard for judging of those outward things which it has to bear with. For it is rapt above itself, when it contemplates sublime objects, and now beholding itselfj by going out of itself more freely, it com- prehends more minutely whatever remains to it, of itself, under itself By which means it is wonderfully brought to pass, as was before said, that it aiipears the more unworthy to itself, by the very means by which it is rendered more worthy ; and that it then teels itself far removed from uprightness, when it is approaching near it. Whence Solomon says, / have tried all things by wisdom, and said, I trill become Ecdes. ivise, and it departed tJte far liter from me. For wisdom ^'^^* which is sought after is said to depart far off, because it seems higher to a person approaching it. But those who do not seek it, think themselves the nearer it, the more they know not also its standard of uprightness ; because, living in darkness, they know not how to admire the brightness of the light, which they have never seen, and since they do not tend towards the comeliness of its beauty, they willingly become more deformed every day in themselves. For who- ever is touched by its rays, his deformity is more manifestly pointed out to him, and he finds the more truly how much he is distorted in sin, the more keenly, from considering the highest objects, he beholds how far distant he is from up- rightness. Whence blessed Job, surpassing in virtues the race of men, overcame his friends -in speaking; but when instructed more highly, by God speaking to him, on knowing himself, he remained silent. For he overcame those who spoke unjustly, but at the words of the voice within he knew that he was justly condemned. And he knows not indeed why he was scourged, but yet he proved by silence whv he L 1 2 508 Idle words of moiilli covered, by good deeds of liand. Job 39, reverenced not the scourges. For when the Divine judg- ^^' ments are not known, they are not to be discussed with bold words, but to be venerated with awful silence ; because even when the Creator of all things discloses not His reasons in inflicling the scourj^e, He sheu s them to be just, by pointing out that He inflicts them Who is perfectly just. Let the holy man, then, who has been reproved both first for his words, and afterwards for his silence, make known what he thinks of himself. For he says ; [E, V, Ver. 34. / icho have spoken lightbj, what can I answer ? ^^''.f'^ 2. As if he said, I woidd defend my speech, if I had uttered it with weight of reason. But after a tongue is con- victed of having used levity, what remains for it but to be restrained with silence ? It follows, / will lay mine hand itpon my mouth. In the usage of Holy Scripture, work is wont to be under- stood by the hand, speech by the mouth. To lay therefore the hand upon the mouth, is by the virtue of good living to conceal the faults of incautious speech. But who can be found, however perfect, who has not offended in idle words ? James ^g James witnesses, who says, Be not many masters, for in ib. 8. many things ive offend all. And again, The tongue can no man tame. And the Truth, exposing its faults by Its own Matt, mouth, says. But I say unto you, that every idle word that ' ' men shall have spoken, they shall give account thereof in the day of judgment. But holy men study to conceal before the eyes of God the faults of the tongue by the merits of their life, they study to keep down their immoderate words by the weight of good works. Whence in Holy Cliurch the hand is laid upon the mouth, when the sin of idle talk is daily covered in its Elect by the virtue of good actions. For it is Ps.3.21, written ; Blessed are they whose iniquities are forgiven, and Heb. 4, whose sins are covered. But since it is written acrain ; All 13 O 7 things are naked and opjened unto His eyes, how can they be concealed which can never be at all hid from the eyes of Him, to Whom all things are naked? But since we place lower, that which we conceal, and doubtless spread that over, with which we cover it, in order to cover that which is placed beneath, we are said to cover our sins, which we place, as it were, beneath, when we give them up ; and we Johjinds in himself iuo offences. 509 draw sometliiiiff else over them, when we choose afterwards Book Y y y 1 f to prefer for this end the work of good deeds. He therefore * who abandons his former evil deeds, and afterwards does good works, by this addition covers his past iniquity, over which he spreads tlie merits of good deeds. Let blessed Job therefore, as typifying Holy Church, and in what he says alleging his own circumstances, but designating ours, say for us; 1 icill lay mine hand upon my mouth: that is, that of my words in me which 1 consider to have displeased the strict Judge, I conceal before His eyes under the veil of upright conduct. It follows ; Ver, 35. One thing have I spoken, which I ivoukl I had\^'^^- 40 5 1 not said ; and another, to which I will add 7io further. ' 3. If we examine the former words of blessed Job, we iii. find that he has said nothing wickedly. But if we distort his words, which were uttered with truth and freedom, into a sort of sin of pride, there will no longer be two only ; because there will be many. But since our speaking is the laying open to men our secret meaning in words ', but our speaking to the ears of God is the exhibiting the motion of our mind even by an expressive action; blessed Job, on weighing himself by the balance of most accurate examin- ation, confesses that he had a second time offended in his speech. For to 'say one thing' unlawfully, is to do things worthy of the scourge, to ' say another' is to murmur too at the scourge. He therefore, who was preferred above men in all his doings before the reproof of the Lord, rising higher by this very reproof, acknowledged that he was in the first ])lace far from right in his conduct, and afterwards far from ])atient under the rod. Whence he reproves himsellj saying. One thing have I spoken, which I woidd I had not said; and another, to ichich I ivill add no further. As if he said, I believed myself to be righteous indeed among men, but, as Thou wert speaking, 1 found myself to be both wicked before the scourges, and stubborn after the scourges. To which I will add no further, because now, the more accurately I understand Thee speaking, the more humbly I search out myself. 4. And because blessed Job typifies Holy Church, these words of his can be applied to all the Elect, who 510 Repentance illmtr cited hy law of sin-offering. Job 30, knowing the Lord, feel that they have offended in one and — ^2^— another point, hecause they understand that they have sinned either in thought and deed, or in neglecting the love of God and their neighbour. To Avhich they promise to add no further, because through the grace of conversion, they take care to purge away daily by penitence even their former deeds. And yet blessed Job, by convicting himself in his penitence of two points, plainly shews, that every sinner ought in his penitence to have two groans, because, in truth, he has both not done the good which he ought, and has done the evil which he ought not. For hence is it that it is said by Moses, of him who took an oath to do any thing, either evil or good, and has transgressed it through forget- Lev. 6, fulness, Let him offer a she lamb from the Jlocks, or a she goat, and the priest shall pray for him, and for his sin. But if he is not able to offer a lamb, let him offer two turtle doves, or two young pigeons, one for a sin offering, and the other for a burnt offering. For to take an oath is to bind ourselves with a vow of servitude to God. And wlien we pi'omise good works, we pledge ourselves to do well. But when we vow abstinence and the torture of oin* flesh, we swear to do ill to ourselves for the present. But because no one in this life is so perfect, however devoted to God, as not to sin in ever so small a degree in the midst of these jiious vows, a she lamb of the flocks, or a she goat, is ordered to be offered for his sin. For what is signi- fied by the she lamb, excei:)t the innocence of active life .? what by the she goat, which often feeds as it is hang- ing on the summits and extremities of the rocks, but a life of contemplation } He therefore who sees that he has not fulfilled what he has promised and proposed, ought the more studiously to prepare himself for the sacrifice of God, either by the innocence of good works, or by the lofty food of contemplation. And a she lamb is well ordered to be offered from the flocks, but a she goat not from the flocks ; because an active life is the lot of many, a contemplative of few. And when we do those things which we see many are doing, or have done, we offer, as it were, a she lamb from the flocks. But when the powder of the offerer is not equal to a she lamb, and she goat, it is added as a remedy for the Two-fold penitence. God not to he answered. 51 1 penitent, that two young jjigcons or two turtle doves may Book be offered. We know that young pigeons or turtle doves ' utter moans instead of a song. What then is designated by two young pigeons, or two turtle doves, except the twofold groaning of our penitence? Tiiat so when we rise not to the offering of good works, we may bewail ourselves in two ways, both because we have not done right, and have also wrought evil things. Whence also one turtle dove is ordered to be ofiered for a sin offering, but the other for a burnt offering. For a holocaust means ' entirely burnt.' We offer therefore one turtle dove for a sin offering, when we groan for our fault, but we make a holocaust of the other, when, because we have neglected good works, thoroughly inflaming ourselves, we glow with the fire of grief. Because therefore a twofold groaning is required in penitence, blessed Job, making progress by the chiding of God's voice, and increasing in self-reproach, confesses with penitence that he has said one and another thing. As if he openly said, I have through negligence been slothful in good works, and through audacity have broken out into evil. Chap. xl. ver. 1, 2. But the Lord answered unto Job out[^. v. of the zvhirhvind, and said, Gird up thy loins as a man: ' '^ I will demand of thee, and declare thou ten to Me. What is the Lord answering out of the whirlwind, what blessed Job girding up his loins, what the demand of God, and the declaration of man, has been already treated of in the first address of the Lord. Because therefore we forbear to weary our reader, we are especially careful not to repeat our words. It follows ; Ver. 3. fJ^ilt thou disannul My judgment, and condemn [E. V. Me, that thou mayest he justified'^ ^^ 5. Whoever strives to defend himself against the scourges iv. of God, endeavours to set aside the judgment of Him Who inflicts them. For when he says that he is not smitten for his own fault, what else does he but accuse the injustice of the Smiter.? The scourges of heaven therefore smote not blessed Job to extinguish in him his faults, but rather to increase liis merits, in order that he who in the season of tranquillity had shone forth in so great sanctity, might also manifest from the blow what virtue of patience lay concealed 512 Gocfs Rig?iieousnes J the navel of his helly. xiv. 20. The places for the seed of coition are said to be in the loins with men, but in the navel with women. For hence it Lukei2,is iluit the Truth says to His disciples; Let your loins be girded about. Hence Peter, when keeping away lust from 1 Pet. the heart, admonished, saying. Girded up in the loins of ' " your mind. Hence Paul, when saying that the priesthood of Levi was tithed by the sacrifice of Abi'aham in the time of Melchisedec, said, in shewing where Levi was then con- Ht'b. 7, cealed in the body of his fiither ; For he teas yet in the loins ^^' of his father. But that the seed-vessel of lust is with women contained in the navel, the Prophet witnesses, wdio, reproving the wantonness of Judaa, under the character of a Ez. 16, prostituted woman, says; In the day of thy birth thy navel '^' was not cut. For to cut the navel in the day of birth, is to cut off the lust of the flesh at the time of conversion. For since it is difficult to correct evil beginnings, and to mould into a better shape things that have once been shapen amiss, Judfea is blamed from her birth, as having, while born of God, retained her navel unsevcrcd, because she lopped not Pride induces lust. They who follow ISalan, his members. 527 off" the loosenesses' of lust. Because therefore both sexes Book are grievously overcome by the infirmity of lust, through the ^-^^^^r power of the devil, his strength is both said to be in his loins, against men, and his force in his navel, against women. 21. But why, when He had first mentioned this Behemoth as eating hay, did He subjoin the fatal effects of lust, as the iirst arguments of his deception ? Except that it is plain to all, that after pride has once seized the spirit of a man, he immediately stretches forth to the pollution of the flesh. Which we observe even in the first man and woman ; who, by covering their shameful parts, after the commission of pride, plainly shewed that after they had endeavoured in themselves to grasp at high things within, they presently were subject in the flesh to what bringcth shame without. This Behemoth therefore, who rages insatiably, and seeks to devour the whole man at once, at one time exalts his mind to pride at another corrupts his flesh with the pleasure of lust. But his strength is well said not to be in the loins or the navel of them who are overcome ; but, his slreiKjth is in his loins, and his force is in the narel of his belli/. As if it were plainly said. His strength is in his own loins, and his force is in the navel of his own belly; because they doubtless specially become his body, who, being deceived by the blandishments of base suggestions, submit to him through the loosenesses of lust. It follows, Ver. 12. He settethfast his tail, like a cedar. [■£ y, 22. There are in these words many points, to be brought 17-] forward for moral instruction. But we examine in the first ^' place the violences of this Behemoth, in order afterwards to delect more accurately his crafts. In Holy Scripture under the name ' cedar,' sometimes the lofty excellence of heavenly glory is expressed; but sometimes the stubborn pride of the wicked is designated. By the name ' cedar' is expressed the loftiness of heavenly glory, as the Psalmist witnesses, 77/eps. 92, righteous shall flourish like the palm tree, lie shall be^' multiplied like a cedar in Libanus. Again, under the name ' cedar' is designated the haughty power of the wicked, as is said by the same Projihet ; The roice of tJte Lord breaking Ps.29,5, the cedars. But what is meant by the tail of this Behemoth, except that latter end of the ancient enemy, when he enters, 528 BehemotJi's tail, Antichrist rising at the last. Job 40, doubtless, that ruined man, his peculiar vessel, who is ^specially called Antichrist? For since he is permitted, at one time by the honours of the world, at another by signs and prodigies of pretended sanctity, to be elevated to the swelling of power, his tail is rightly compared by the voice of the Lord to a cedar. For as a cedar leaves behind other trees by increasing in height, in like manner will Anti- christ, possessing in temporal things the glory of the world, surpass at this time the standard of man both in the height of his honour, and in the power of his miracles. For there is in him a spirit, who having been created in high estate, lost not> even when cast down, the power of his nature. But his power is at present very little displayed, because it is 'dispen- jjgif] bound by an exercise' of Divine strength. Whence it satione _ _ •' ° Rev.20, is said by John ; 1 saw an Angel come down from heaven, 1 o ^ *■ ' * ^ ^ having the key of the hottomless 2^it,anda great chain in his hand : and he laid hold on the dragon, that old serpent, which is the Devil and Satan, and hound him a thousand years, and cast him into the hottomless pit, and shut him up, and set a seal upon him. For he is said to be bound, and cast into the bottomless pit ; because he is thrust back and bound in the hearts of the wicked by Divine power, so as not to be unchecked, as far as he is able to hurt ; that, though he may secretly rage by them, he may not break forth into the violent I'avages of pride. But it is there intimated lb. V. 7. how he is to be loosed at the end of the world ; And after the thousand years shall have been completed, Satan shall be loosed out of his prison, and shall go out, and seduce the nations. For by the number ' thousand,' on account of its perfection, is expressed this whole period, whatever it be, of Holy Church. On the completion of which the ancient enemy, given up to his own strength, for a short time, but with much power is let loose against us. 23. But though his fierceness makes him break forth into cruelty, yet the Divine pity confines him with fewness of Mat.24, days. For hence the Truth says by Itself, Then shall he great tribulation, such as was not frotn the beginning of the world to this time, nor shall be. Hence again It says, ^^•''•'^^' Except those days shoidd be shortened, there should no flesh he saved. For since the Lord beholds us to be both proud Miracles of Antichrist more tnjiinj than all tortures. 529 and weak, those days, which He spoke of as singularly evil, book He, in His mercy, says were shortened ; in order doubtless ^^^^^' to alarm our pride by the adversity of the time, and to comfort our weakness by the shortness of the days. 24. But it must be greatly considered, in what way that Behemoth, when he raises his tail as a cedar, arises with greater fierceness than he now exerts himself. For what kinds of punishments do we know, at which we rejoice not as having already exercised the strength of Maityrs ? For the sword plunged in the neck prostrated some with a sudden blow ; the cross torturing ' fastened some, in which death is i crucis both rejiellcd when courted, and courted when repelled ; f^,'^ some the saw ground with its rugged teeth ; some the iron- armed hoof trampled on and mangled^; some the rage of^ 'carp- beasts tore limb from limb with their bite ; some the force !" g' p.' of blows imprinted through the skin pierced from" their sit," inmost entrails ; some the deep dug earth buried alive; some j^ the precipice crushed when hurled headlong to death ; some pieces' the water drowned and swallowed up when plunged into it ; some the devouring flame fed upon and consumed to ashes. When therefore this Behemoth expands his tail more fatally, in the end of the world, what greater cruelty can spring up in these torments, except that which the Truth says Itself in the Gospel; Titers sliall arise false Chrisfs, and fahe^Y^^-'^^i 'prophets, and shall shew great signs and wonders^ so that, if possible, even the Elect may be led into error. For now our faithful ones do wonders, when they suffer wrongs, but at that time the ministers of this Behemoth are about to do wonders, even when they inflict wrongs. Let us consider therefore what will be that temptation of the mind of man, when both the pious martyr submits his body to tortures, and yet his torturer works miracles before his eyes ! Whose resolution would not then be shaken, from the very bottom of his thoughts, when he who tortures with the scourges, glitters also with miracles ? Let it be rightly said then ; He setteth up his tail as a cedar, because he will doubtless be exalted from reverence for the prodigy, and harsh with the cruelty of his torture. 25. For he is then not exalted only in power, but is .supported also by the display of miracles. Whence is it also 530 Tail of Behemoth described by Daniel and St. John. Job 40, said by Davit] ; He lielh in wait in secret, as a lion in his Ps 10^ ^^^'^' ^^^ ^^"^ open power, it would have sufficed, if he had been a lion, even though he had not lain in wait: and again for secret craft, it would have sufficed for him to have spoiled secretly in aiubusli, even if he had not been a lion. But because this ancient enemy is imchecked in all his strength, be is permitted to rage in both ways, so as that he is let loose in contest against the Elect both by fraud and strength ; in strength by his power, in fraud by his miracles. He is therefore rightly said to be both a lion, and lying in wait : lying in wait by the splendour of his miracles, a lion by his secular power. For in order to draw those who are openly wicked, he displays his secular power; but in order to deceive even the just, he pretends sanctity by his miracles. For he persuades the one by the height of his gi-eatness, he deceives the others by a display of sanctity. Of this tail of this Behemoth, it is said by John, under the form of a Rev, 12, dragon ; And his tail dreio the third part of the stars of heaven, and cast them to the earth. For heaven is the Church, which in this night of the present life, when it contains within it the countless virtues of the Saints, glitters from above with radiant stars. But the tail of the dragon casts down the stars to the earth, because that latter end of Satan, exalted by the boldness of the man it has assumed, by gaining possession of some, whom it finds in the Church as if the Elect of God, shews them to be reprobates. For stars therefore to fall from heaven, is for some, having aban- doned the hope of heavenly things, to be eager, under his guidance, for the pursuit of secular glory. 26. Hence Daniel speaks against this tail of the dragon in Dan. 8, the pcrson of Antiochus, saying. It cast down some of the 10—12. giyf^i^g /iQfft^ and of the stars, and stamped upon them, and magnified himself even to the prince of the strong host, and took away from him the perpetual sacrifice, and cast down the place of Ids sanclificaiion. But strength was given him against the perpetual sacrifice, by reason of transgressions ; and truth will he cast down in the earth, and he will do, ytie{i)T-a)fd prosper. For he casts down some of the strong host', and of the stars, when he crushes some who both are resplendent with the light of righteousness, and strong Aulicltrist slays the Eleci oultcardly, the false truly. 531 through the virtue of" their works. And he magnifies him- Book self as far as to the prince of the host, because he sets him- ^•^^'^' self up against the Author of virtue Himself. He takes away the perpetual sacrifice; because he breaks off the desire of conversation in the Church in those whom he has seized. But strength is given him against the perpetual sacrifice by reason of transgressions ; because unless the deserts of those who are perishing demanded it, the adversary would never be able to gain possession of those who were believed to be righteous. Truth is cast down in the earth, because belief in heavenly things is then perverted into a longing for temporal life. And he will do and prosper; because he will then do his violence not only on the minds of the reprobate, but also on the bodies of the Elect with incalculable cruelty, without any opposition. Hence again it is said by Daniel, A king of shameless face, and under- Pan. 8 slaiidiiiy dark sentences shall rise tip, and his power sJiall-^''^^' be rendered strong, hut not in his own strength. For the power of that man is not strengthened by his own strength, because by the might of Satan he is exalted to the glory of perdition. Hence again he says; He shall slay the ih.24.25. mighty and the holy people, according to his will, and croft shall be directed aright in his hand. For he slays the might}, when he overcomes, in their bodies, those who are unconquered in mind. Or he certainly slays the mighty, and the people of the Saints, according to his. will, when he draws at the beck of his \Aill those who were believed to be mighty and holy. And craft is directed aright in his hand, because in him craft is helped on by his doings. For that which he says in his craft, he supports by working wonders ; for whatever his lying tongue pretends, that does the hand of his wt)rk set forth, as if true. 27. Hence again he says; He will rise up against the ihid. 25. Prince of princes, and he shall be broken without hand. Hence Paul says. So that he silteth in the temple of God, 2 jh^ss. shewing himself, as if he were God. Hence again he says; 2, -*• Whom the Lord .Jesus shall slay witlt the spirit of His mouth, and shall destroy with the brightness of His coining. For that which is said by Daniel, He will rise up against the Prince of princes, is expressed by Paul, So that he 532 Antichrist described as the eleventh horn of the beast. Job io, sitteth in the temple of God, sheitimj himself as if he aere .-}^ — God. And that which is subjoined by Daniel, He shall be broken without hand, is expressed by Paul, Whom the Lord Jesus shall slay with the spirit of His mouth. For he will be broken without hand, because he will be smitten with eternal death, not in battle with the Angels, not in contest with the Saints, but through the coming of the Judge, by the breath of His mouth alone. Of the pride of this 2 Thess. Behemoth it is also said by Paul, Wlto opposeth andexalteth ^' ^* himself above all that is called God, or that is worshipped. Of whom Daniel, when saying that the fourth beast was Dan. 7, Strengthened with ten horns, immediately added, / was con- sidering the horns, and behold there came up from the midst of them another little horn, and three of the first horns ivere plucked up from before itsface^ and behold in this horn were eyes like the eyes of a man, and a mouth speaking great things. He is described in truth as the eleventh horn of this beast, because the power of his kingdom is strengthened by iniquit)^ For every sin belongs to the number eleven, be- cause Avhile it does perverse things, it goes beyond the precepts of the decalogue. And because sin is bewailed in goats' hair, hence it is that in the Tabernacle there are made eleven veils of goats' hair. Hence it is said in the eleventh Ex. 26, Psalm, Save me, Lord, for the godly man hath ceased. conf. Hence Peter, being afraid of the Apostles continuing in the ^oQ^' ^' number eleven, sought, by casting lots, for Matthias as the Ps.12,1. twelfth. For unless he observed that fault was signified by 16—26. ^^^^ number eleven, he would not be so hastily anxious for the number of the Apostles to be completed to that of twelve. Because therefore transgression is expressed by the number eleven, the author .of transgression himself is indicated by the eleventh horn of this beast. Which springs up of small size in truth, because he is born a mere man ; but it increases hugely, because he advances even to the power of angelic strength united to himself. And it plucks up the three horns, which are before its face, because he subjects to his power the same number of kingdoms which are near him. And its eyes are like the eyes of a man, but its mouth spcaketh great things, because there is seen in him the form indeed of a man, but in his words he is exalted above men. Sitieir.t of the stones of Behemoth , craft of heretics. 533 That then which is said by Paul, Exalting himself above all Book that is called God, or that is worshipped^ this the Pioi)liet -;— — TA-i- • A JF- j-'^ ihess. Daniel witnesses, saying, A mouth speaking great things. 2, i. But Daniel's declaring that he speaks great things, or Paulg "•'' that he is exalted above the worship of the Godhead, is the very thing which in the words of God to blessed Job is compared to a cedar. For, like a cedar, he strives after high things, when, in all the pride of deceit, he prospers both in strength of might, and in height of elevation. But he is well said to set fast his tail, because his whole power is brought together and condensed in that one ruined man, in order that he may the more perform mighty and marvellous things through him, the more he urges him on by his collected strength. But since we have heard of what kind is the head of the wicked, let us now learn what members cleave to this head. It follows ; The sineirs of his stones are wrapped together. 28. This Behemoth has as many ' stones,' as he possesses xvi. preachers of his iniquity. Are not they who corrupt the hearts of men with evil persuasions, by pouring in the poisonous seeds of their error, his stones ? But it is fitly said, that the sinews of his stones are wrapped together, because, namely, the argu- ments of his preachers are bound together with cunning asser- tions, as to pretend to be right, which persuade perverse things, so that though the entanglement of their assertions can be seen, like the wrapping together of sinews, yet it cannot be un- ravelled. His ' stones' have their ' sinews wi-apped together,' because the acuteness of his preachers is concealed beneath ambiguous assertions. But generally when they infect hearts with their words, they display innocency in their conduct. For they would not attract the good to them by their persuasion, if they were to exhibit themselves as perverse in their conduct also. But because they are the stones of this beast, and are bound by sinews wrapped together, they both display them- selves as upright in order to escape notice, and preach perverse things in order to corrupt, imitating, doubtless, their head, who, as a lion in ambush, both rages by the power of earthly dignity, and flatters by a show of sanctity. But would that this beast were acting thus then only, and that he had not now also these testicles of lust to corrupt the inner parts of the faith- 534 Bones of Bcliemofh, maintainers of wickedness. Job 40, fill. For not only is tliat which is evil infused with the ^^' speaking of the mouth, but that which is worse is hold by- more in the example of conduct. For how many have not beheld Antichrist, and yet are his testicles : because they corrupt the hearts of the innocent by the example of their doings ! For whoever is exalted with pride, whoever is tortured bv the longings of covetousness, whoever is relaxed with the pleasures of lust, whoever is kindled by the burnings of unjust and immoderate anger, what else is he but a testicle of Antichrist ? For while he willingly engages himself in his service, he furnishes by his example the progeny of eiTor to others. The one works wickedly, the other cleaves to those wdio work wickedly ; and so far from opposing, even favours them. What else then but a testicle of Antichrist is he, who having cast aside ihe authority of the faith he has pledged to God, witnesses in favour of error? But if any reprove these persons, they presently conceal themselves under some cloke of defence ; for since their sinews are ■wrapped together, and entangled for evil, they cannot be released from corruption. It follows ; [E. V. Ver. 13. His hones are as pipes of brass. ^■|.jj 29, In the body they are bones which hold the members together, and members which are held together. This beast then has flesh, it has bones also ; because there are some wicked persons, who are yet retained in enor by others, and others still more wicked who retain others also in error. What else then do we understand by the bones of Antichrist, but some more powerful persons in his body ? in whose hearts while iniquity has become greatly hardened, the whole framework of his body is held together by them. For there appear to be many rich in this world, who while relying on their possessions and wealth, are consolidated, as it were, by strength, but by lavishing these goods by which they were supported, they lead others into their own error. At one time they allure others by their gifts to become wicked, at another they bind others by their presents to continue in wickedness. What then are these but bones of Antichrist, who while they multiply the wicked by keeping them together, support the flesh in his body .? These some- times exhibit a sweetness of speech in deceiving their hearers, Their sound and senselessness. His weak ones, iron. 535 because cvcu tliorns pvoduce flowers, and that in them wliicli Book smells sweetly is seen, that which wounds is hid. They^— — : blend the sweet with the bitter, the soothing with the hurtful, and though they strive to be admired, by reason of their power, yet through their skill in deceiving, they abase them- selves, as if humbly, by their easy address, and by their speech insinuate that of themselves, which they deny by their outward conduct. 30. Whence also the ' bones' of this Behemoth are rightly compared to pipes of brass, because doubtless like insensible metal, they have the sound of right speech, but not the sense of right living. For they assert, as if humbly, that in words, which they set at nought by living haughtily. Whence it is well said by Paul ; Though I speak with the tongues of men i Cor. and of angels, and have not charity, I am become as sound- ' ing brass, or a tinkling cymbal. For he who speaks good things, but pursues not the same good things through love, utters a sound like brass or a cymbal; because he himself feels not the words which he utters. But there are some in the body of this beast, not illustrious from honours, not sup- ported by riches, not adorned with the beauty of virtues, not skilled in the science of cunning, who yet aim at appearing such as they are not, and who are therefore more hurtful to the life of the righteous. Of whom it also follows, His cartilage as plates of iron. 31. For cartilage has indeed the appearance of bone, but xviii. has not the strength of bone. What is meant then by his cartilage being compared to plates of iron, except that those in him who are most feeble, are more evilly disposed for the perpetration of wickedness? For other metals are cut by iron, and his cartilage is said to be like iron, because those in his body who are unequal to the display of mighty powers, are the more violently inflamed to cause the death of the faithful. For because they consider that they cannot with him work signs and prodigies, they prove themselves faithful to him by their cruelty, and instead of being able to corrupt by their persuasion the hearts of the innocent, they glory in destroying the bodies of the good manifoldly more than others. It is therefore well said ; His cartilage is as plates of iron; because that which any one would believe to be 536 Tail of Behemoth clenched, consent and ill habit. Job 40, tlie weaker part of his body, is the very thing which wounds -^ — the more fatally. And they are rightly compared not to iron only, but to ' plates of iron,' because while they go about to spread themselves out on every side in cruelty, they extend themselves, as it were, into plates of iron. 32. It seems good to us to examine with a stricter hand of enquiry these same words of the Creator, which seem already discussed, and to gather more abundant fruits of understand- ing for moral instruction. For since we have heard what the ancient enemy effects against men, by the man he has assumed, it remains for us now to examine what he works in men even by himself, without the aid of men. For behold it is said, [E. V. Ver. 12. He settethfast his tail, like a cedar. ^^•] 33. The first suggestion of the serpent is soft indeed, and xix. . jyioR tender, and easily to be crushed by the foot of virtue. But if it is carelessly allowed to gain strength, and access is freely allowed it to the heart, it increases itself with such great power, as to weigh down the enslaved mind, and to increase to intolerable strength. He is said therefore to set fast his tail like a cedar, because his temptation when once received in the heart, in all subsequent assaults, rules as if by right. The head of this Behemoth therefore is grass, his tail a cedar, he fawns and humbles himself at this first suggestion, but gaining great strength by habit, he is hardened in the increasing close of temptation. For every thing which he suggests at first is easily overcome ; but thence there follows, that which can hardly be overcome. For he first addresses the mind in gentle terms, as if advising it : but when he has once fastened on it the fang of pleasure, he is afterwards bound to it almost indissolubly, by powerful habit. Whence also he is well said to ' set fast his tail.' For he wounds with his tooth, but binds with his tail ; because he strikes with the first suggestion, but binds the mind, once struck, with the increasing close of temptation, that it cannot escape. For since sin is admitted in three ways, namely, when it is perpetrated by the suggestion of the serpent, with the pleasure of the flesh, with the consent of the spirit; this Behemoth first puts forth his tongue, suggesting unlawful thoughts, afterwards allvuing to delight, he infixes his tooth; Satan's last tcHiplatioiis it)orst and lianlesl . 537 but lastly, gaining ))Ossession by consent, he clenches his tail. Book Hence it is that some persons blame in themselves sins ' which have been committed through long habit, and avoid them in judgment, but cannot even though contending against them avoid them in act; because when they do not crush the head of this Behemoth, they are frequently, evini against their will, bound by his tail. And this has become as hard as a cedar against them, because it has grown up from the alluring pleasure of its beginning even to the violence of retention. Let it be said then ; He clencheth his tail like a cedar ; in order that every one should the more avoid the beginnings of temptation, the more he understands that it cannot be easily escaped from at the last. 34. It should be known also, that to those whom he has seizedj he commonly suggests more grievous sins, when he knows that they are drawing near the close of this present life : and that the more he considers that he is about to consummate the temptation, the more heavy burdens of iniquities does he heap upon them. Behemoth, therefore, clenches his tail like a cedar, because those whom he has seized by evil beginnings, he makes worse at the end ; in order that the sooner his temptations arc to cease, the more mightily they may be fulfilled. For since he is busied to make their suffering equal to his own punishment, the more ardently does he strive to exaggerate every sin, before their death. But liequently this Behemoth possesses a heart already fatally subject to him, but yet Divine grace repels him ; and the gift of mercy ejects him whom the captive will brought in to itself. And when he is expelled from a heart, he strives to inflict sharper womids of sin, in order that the mind may feel, when assaulted by him, those waves of temptations, which it knew not even when possessed by him. Which is well expressed in the Gospel, when the unclean spirit is said at the Lord's bidding to go forth from a man. For when the boy, which was possessed by the spirit, was presented to Him, it is written; Jesus rebuked UaTi9, the fold Sfiirit, sat/inr/, Tliou deaf and dumb spirit, I charge'^^''^^- thee, come out of him, and enter no more into him. And it cried, and rent him sore, and came out of him. Behold, it had not rent him, when it possessed him, it rent him wlien VOL. III. N n 538 Satan''s intricate devices to corrupt the soul. Job 40, it camc out; because he doubtless then harasses the thoughts '■ — of the mind more fearfully, when, compelled by Divine power, he draws near his departure. And him whom he had pos- sessed as a dumb spirit, he was leaving with cries : because frequently, when in possession, he inflicts smaller tempt- ations ; but when he is expelling from the heart, he disturbs it with sharper assaults. It is therefore well said. He clencheth his tail like a cedar, both because when possessing a heart, he always increases in malice at the end; and when leaving a heart, he smites it with severer wounds of thoughts. But, through the wonderful compassion of the Creator, the more subtle arguments of this Behemoth are also laid open, when it is subjoined; The sinews of his stones are wrapped together. XX. 35. The sinews of his stones are the deadly arguments of his machinations. For by these he rouses the strength of his cunning, and corrujDts the unstable hearts of men. His stones are wicked suggestions, with which he rages in the corruption of the mind, and begets in the debauched soul the progeny of wicked works. But the sinews of these stones are wrapped together, because the arguments of his suggestions are bound together by complicated devices ; so as to make many sin in such a way, that, if they wish per- chance to escape a sin, they cannot escape it without being entangled in another sin ; and that they commit a fault in avoiding it, and that they are unable to release themselves from one, unless they consent to be bound by another. A point which we make clearer, by bringing forward some instances of this ensnaring from the common doings of men. But because Holy Church consists of three orders, namely, the married, the continent, and rulers, (whence both Ezekiel Ez. 14, saw three men set free, namely, Noah, Daniel, and J-ob, and Lukeir *^^ Lord in the Gospel, by saying that there were some in 34—36. the field, some in the bed, and some in the mill, doubt- less points out three orders in the Church,) it is plainly sufEcient for us to select an instance out of each class. 36. For, behold, one man, while seeking the friendships of the world, binds himself by an oath to another, leading a similar life, to conceal his secrets with perfect silence ; but he, to whom the oath has been sworn, is discovered to be Eiitaufilevicnlfi of sea rest y, obedience, office. 531) ffuiltv of adiiltcrv, so as even to endeavour to kill tlu; Hook husband of llic adulteress. But he who has taken the oath, ^- — '- turns back to his own mind, and is assailed by difl'erent thoujj;hts on one side and the other, and is afraid of being silent in this matter, lest by silence lie should be an accom- l>lice in adultery and homicide at the same time; and is afraid to disclose it, lest he should involve himself in the guilt of perjury. He is bound therefore by the sinews of stones wrapped together, because to whichever side he in- clines, he is afraid of not being free from the taint of transgression. 37. Another, forsaking all worldly things, and seeking in all things to crush his own will, wishes to submit himself to the authority of another. But he does not carefully enquire into and discern the character of him who is to rule over him in the Lord. And when he, perhaps, who is injudiciously selected, has begun to rule over him, he forbids the things of God to be done, and enjoins the things of the world. The person under him considering, therefore, either what is the sin of disobedience, or what is the pollution, of secular life, both trembles to obey, and fears to disobey ; lest by obeying he should forsake God in His commands, or again by disobeying should despise God in the superior he has chosen ; and lest by obeying unlawful commands, He should exercise against God that which he chooses for God's sake ; or again, by disobeying, should postpone to liis own judg- ment him whom he had sought for as his own judge. He is, therefore, through the fault of his indiscretion, bound by the sinews of stones wrapped together, because either by obeying, or certainly by disobeying, he is bound with the sin of trans- gression. He was studying to break down his own will, and he takes care even to strengthen it by despising his superior. He resolved entirely to abandon the world, and he is compelled to return to the cares of the world even through the will of another. The sinews, therefore, are wrapped together, when the arguments of the enemy so bind us, that the knots of sins hold the hrmcr, the more they are sought to be disentangled. 38. Another, neglecting to think of the weight of eccle- siastical distinction, ascends by bribes to a ])lace of rule. N n 2 540 /// not always ircU viidove. Chooxe the least evil. Job 40, But because every eminent position in this world is more 12. ' '— affected by griefs, than delighted by its honours, when the heart is weighed down by tribulations, its fault is recalled to its memory : and a man laments that he has attained to a laborious post by wrong means, and be learns how wrong is his conduct, by being crushed by the very difficulty. Ac- knowledging, therefore, that he is guilty with the bribes he has expended, he wishes to abandon the lofty position he has gained : but he is afraid it should be a more grievous sin to have resigned the charge of the flock he had undertaken. He wishes to take care of the flock committed to him, but he is afraid it should be a greater fault to hold the authority of pastoral grace which he purchased. He perceives there- fore that, through seeking for distinction, he is hampered by sin on every side. P'or he sees that neither course is without the imputation of guilt, if either the flock he has once taken charge of be abandoned, or again if a sacred office be retained, when purchased in a secular way. He is afraid in every direction, and is suspiciously fearful on every side, either lest remaining in his purchased office he should not properly bewail his not correcting his fault b}' even abandoning it, or certainly, lest, while endeavouring to lament one fault, by resigning his authority, he should again commit another, by this very forsaking of his flock. Because, therefore, this Behemoth binds with such entangled knots, that a mind, when brought into doubt, binds itself firmer in sin by the very means it attempts to free itself from sin, it is rightly said ; TJte sinews of his stones are irrapped togetlier. For the more the arguments of his machinations are loosened, as if to release us, the more are they entwined to hold us fast. 39. There is, however, a plan which may be usefully adopted to overthrow his craft, namely, that when the mind is held in bondage between less and greater sins, if no outlet for escape is open without sin, the less evils should always be preferred : because even he who is shut in by a circuit of walls on every side, lest he escape, there throws himself down in flight, where the wall is found lowest. And Paul when he observed certain incontinent persons in the Church, conceded the smallest faults, in order that they \ ^*""* might avoid greater, saying, On account of fornication, let P/aiifiH)le counsels, tSatans chief shemjlli. 541 even/ man fiare his own wife. And because iiiairied people ]!ook . ' . • XXXII are thei) only without sin in their connection, when they '- come together, not for the gratification of lust, but for the begetting of children, in order to shew that this which he hud conceded was not without sin, though of least degree, he immediately added, But I speak this bif indidyence, not by ib. 6. co)nni(tndvient. For that Avhich is pardoned, and is not conunanded, is not without fault. He surely saw that to be a sin, which he foresaw he was able to concede '. But when ' a'- we are constrained by doubts, we profitably yield to the be ex- least, for fear of sinning unpardonably in great, faults. The '^"■^^'^•' entanglement of the sinews of this Behemoth is therefore frequently unravelled, when we pass to the greatest virtues through the commission of smaller faults. It follows, Ver. 13. His bones are as pipes of brass. [E. V. 40. What are designated by the ' bones' of this Behe- ^^^j moth, except his counsels? For as the uprightness- and-positio. strength of the body subsist in the bones, so does his whole malice exalt itself in crafty designs. For he does not oppress any one by force, but he destroys him by the craftiness of his deadly persuasion. And again, as the marrow strengthens the bones which it moistens, so also does the subtlety of his genius, infused by the power of a spiritual nature, strengthen his designs. But in this his * testicles' differ from his ' bones,' that is, his suggestions from his designs, that by the former he openly inserts what is noxious, but by the latter, when counselling as if for good he leads into sin ; by the former he overcomes in fight, but by the latter he supplants by advising. Whence also his ' bones,' that is, these very designs, are well compared to pipes of brass. For pipes of brass are usually adapted to sonorous tunes, and when on being applied to the ears they delicately utter a soothing strain, they attract the mind within to outward delights; and when the sound is sweet which they utter to the ears, they weaken the manliness of the heart with the flow of pleasure. And when the hearing is drawn on to delight, the understanding is relaxed from the fuinness of its strength. So also when his crafty designs counsel, as it were, with giutle Ibrethought, they withdraw the heart from its resolute intention, and when they utter sweet sounds, they dispose to hurtful things. They are 542 Temptation to tvorldlincss in guise of prudence ; Job 40, like pipes of brass then, which when heard with pleasure '— plunge the mind from its inward resolution into the pleasure of outward life. For it is this, which this Behemoth specially labours at in prosecuting his deception, to be able to utter sweetly what he says, when he puts forth his scheme of wiclicdness as if for our good, in order that he may beguile the mind by putting forward its usefulness, and corrupt it by concealing its iniquity. 41. And we make this plainer in every respect, by briefly laying open a few of the arguments of his counsels. For behold, a person, content with his own possessions, has resolved not to be entangled with any of this world's occu- pations, being greatly afraid of losing the advantages of his ease, and utterly disdaining to accumulate wealth with sin. The crafty enemy in approaching him, in order to undermine his intention of sincere devotion, secretly offers a suggestion as if for his benefit, saying. Those things which thou hast are sufficient at present, but what dost thou intend to do when these fail? For if nothing is provided after these, thou hast what must be expended at once on thy children, but yet goods must be acquired to be laid up in store. Even what thou hast can soon fail, if anxious forethought ceases to provide what is wanting. Cannot worldly business be discharged, and yet sin be avoided in the doing it, in order that it may both furnish outward means, and yet not pervert inward rectitude ? He insinuates these thoughts, and flatters the while ; and is already secretly concealing the snares of sin in the worldly business, which he ]irovides. His bones are therefore like pipes of brass, because his pernicious suggestions flatter their h(;arer with the sweetness of a voice which is giving them counsel. 42. Another also has resolved not merely not to seek for worldly advantages, but even to resign all that he possesses, in order to exercise himself the more freely in the discipline of heavenly training, the more he has disburdened himself, and abandons and tramples under foot the things which could weigh down their possessor. The lurking enemy addresses his heart with secret suggestion, saying. Whence has arisen the boldness of such great temerity, as for thee to dare to believe that thou canst subsist, by resigning every thing? Thy Creator formed thee in one way, and thou disposcst of to reitouncinij ubedience, in guise of zeal. 543 thyself in another: He would nialve the gold that unites tfie fipiriinal jeuwh. Jcu 40, he further adds in that ])assage, Gold the work of thy beauty^ — ^—^— and thy holes ' ivere jorepared in the day that thou tvast 13." ' created. Gold existed as the work of his beauty, because he ! l^^^ shone forth with the brif^htness of the wisdom, which he ' fora- " niina.' received when created aright. But holes are made in stones in order that when bound together by gold, they may be united in the composition of an ornament, and that thpy may not be separated from each other, which the gold binds together by being poured between and filling the holes. The holes of this stone were prepared then in the day of its creation, because, namely, he was created capable of love. And had he wished to be filled therewith, he would have been able to cling firm to the Angels who stand, as to stones placed in the ornament of a king. For had he given himself up to be penetrated by the gold of charity, when associated with the holy Angels, he would still be remaining, as we said, a stone firmly fixed in the ornament of a king. This stone then had holes, but, through the sin of pride, they were not filled with the gold of charity. For since they are fastened with gold, so as not to fall, lie therefore fell, because, even though perforated with the hand of the artificer, he scorned to be bound with the bands of love. But now, the other stones, which had been perforated similarly with him, were bound together by charity mutually penetrating them, and obtained, on his fall, this, as a gift, that they should now be never loosened by falling from the ornament of the King. The same Prophet, still gazing on the loftiness of his supe- 2 princi- riority -, subjoins. Thou, the outspread and covering Cherub Ez.^28 *^* ^^^ ^'-o^y 'mountain of God., hast walked perfect in the 14. midst of the stones of fire. For Cherub is intei^preted, ' Pleni- tude of knowledge,' and he is therefore called a Cherub, because he is not doubted to have surpassed all in his know- ledge. And he walked in perfection in the midst of the stones of fire, because he dwelt amid the hearts of Angels, which were kindled with the fire of love, bright with the glory of his creation. And he rightly speaks of him as outspread and covering. For we overshadow every thing which we protect when stretched out. And because he is believed to have overshadowed the brightness of the others, through com- parison with his brightness, he is said to have been himself SntuN refuted it. God rcfil rains his poicer. 551 outspread and covering. For he vvlio transcends the greatness Book of others by his great excellence, has covered them, as it ~ — '- were, by oversliadowing. That then which is said in one place to be beautiful with branches, in another a seal of similitude, in another a Cherub, and in another covering, is in this place declared by the voice of the Lord to be this Behemoth, the chief of the ways of God. 49. But He mentions these wondrous things of him, in what he had, and in what he lost, expressly to shew to awe- struck man, what, if guilty himself of pride, he is likely to sufler from the sin of his haughtiness ; if He would not abstain from smiting him, whom He exalted at his creation to the glory of such great brightness. Let man then consider what he deserves for his pride on earth, if even an Angel, placed above other Angels, is cast down in heaven. Whence it is also well said by the Prophet, My sword is made drunk Is. 34, 5, in heaven. As if He were plainly saying, Consider with what wrath I shall smite the haughty of the earth, if I have not forborne to smite for the sin of pride, those even, whom I have created next to Myself in heaven. Having heard then these many powers of the ancient enemy, having known the greatness of the stale in which he was made; who would not fall down with unbounded fear, who would not sink under the blow of desperation ? But because the display of our enemy's power keeps down our pride, the Lord comforts our infirmity also by disclosing the dispensation of His grace. Hence when calling him ' the chief of His ways,' He immediately added ; He thai made Itini, hath bended up his sivord. 50. For the ' sword' of this Behemoth is his malice in xxiv. doing hurt. But his sword is bended by Him, by Whom he was created naturally good. Because his malice is so re- strained by Divine dispensation, as not to be permitted to strike the minds of men, as much as he wishes. Because, therefore, our enemy both has great power, and strikes a less blow, the kindness of our Creator restrains his sword, so that it is bent back, and lies hid in his own conscience, and that his malice does not extend itself further lor the death of men, than it is righteously ordered from above. The great strength therefore which he has for many things, he possesses from 552 Satdii's sword turned hack on hiniselj. Job 40, the original' of bis mighty creation; but so far as he is \^' . defeated by some, his sword is doubtless bent back by his pio?"" Creator. For when this Behemoth, who is the chief of the Jobi,i9.ways of God, received permission to practise temptation against the holy man, he roused the nations, he took away the flocks, he cast down fire from heaven, he agitated the air and roused the winds, he shook and overthrew the house, he ib. 2, 9, killed his sons, when feasting together, he employed the ^^' mind of the wife in the craft of evil persuasion, he pierced the flesh of the husband with the wounds he inflicted. But his sword is bent back by his Creator, when it is said, ib. 6. Save his life. And how great is his weakness, when his sword has been bent back, is described by the witness of the Evangelist, that he was not able to continue in the man he had possessed, and again that he presumed not, unbidden, Matt. 8, to assail the brute animals, saying, // Thou cast us out, stnd ^^" us into the herd o/suine. For it is shewn how much his sword of malice is bent back, since he w^ould not be able to assail even the herd of swine, unless the supreme Power gave him permission. When then can he venture of his own accord to injure men who are made after the likeness of God, of whom is it doubtless quite plain, that he cannot 2non presume to touch the swine, without permission 2. f* jussus. -|^ ^Yg jjj^jgj observe also, that when Behemoth is called ^princi-the chiefs of the ways of God, the insane doctrine of Ariusis pium. overthrown by plain reason. For he confesses that the Son of God is a creature, and behold Behemoth is set forth as the first created in the creation of things. It remains there- fore for Arius either to assert that the Son is not made, or to believe in his folly that he was created after Behemoth. But '♦appli- since every thing which is folded* is turned back on itself, Behemolh is rightly said to be a sword bent back. For his malice is steeped in itself, when, on being forbidden, it does not exert itself according to its wish, against the life of the Elect. But it is permitted to strike many, as their merits deserve, in order that when they forsake God they may serve His cursed enemy. But he is defeated the more power- fully by the Elect, the more they bow themselves with greater humility before the sole Author of all things. Since there- fore from being called the chief of the ways of God, from Dust fhrouijli ItmniUhj set (ibuve tlic proud an the voice of the Martyrs; Thou hast humbled us in the place of affliction., and the shadow of death hath covered us. For the shadow of- death covers the Elect of God, when the death of the flesh, which is the image of eternal deatli, cuts them off from this life ; because as that separates the soul Shadow of death, cold slate q/'sin, Satan's rest. 55i) from God, so does this separate the body from the soul. Book Or certainly the shadow of death covers them, because it is - — ■ written of the ancient enemy, His name was death. All ^^®^' ^» reprobates are therefore the shadow of death, because they imitate the malice of his wickedness, and shadow forth his image, as it were, when they take in themselves a resem- blance of his malice. And they cover the Elect of God, when they gain strength against them for a time, in the cruelty of persecution. But in this place ' shadow' is taken for the slumber of wickedness, and this Behemoth slumbers therein, because he watches anxiously against hearts glowing with charity, but lies securely in minds benumbed with cold. For he cannot slumber in the minds of Saints, because, even if he places himself therein for a short moment, the very warmth of heavenly desires wearies him, and he is pricked, as it were, to make him depart, as often as they sigh after eternal things with inmost love. And as many holy thoughts as cry aloud from their minds unto heaven, are as so many voices to rouse him. Whence it is, that, frightened by the arms of good deeds, and smitten with the darts of sighs, he takes his flight, and that, returning to the frozen hearts of the reprobate, he seeks for that shadow of wickedness to occupy in security. And where it is found by him, is shewn by its being immediately subjoined. In the covert of the reeds. 7. In Holy Scripture, by the expression ' cane'' or ' reed^'* Cala- is sometimes understood the Abiding Word, sometimes the^r^jg, skill of the learned, sometimes the changeableness of the mind, sometimes the brightness of temporal glory. For by * cane' is designated the eternity of the Word, when it is said by the Psalmist with the voice of the Father, Mtj tongue isPsA5,\. the reed^ of a swift writer. For since that which we speak ^cala- passes away, but that which we write remains, the tongue of '""^^ the Father is called the reed of a writer, because from Him is the Word Coeternal with Hiuisell', and begotten without transition^ Again, by 'reed' is expressed the learning of^ transi- writers, as the Prophet ])romises concerning Holy Church,'" saying. In the lairs in which dragons used before to dwell,is.zb,'t. there will spring up the greenness of the reed, and rush. For in this sentence, as we said a long way above in this 5()0 The reed fair and tally hut wanting solidity. Job 40, work, by ' reed' is expressed the doctrine of writers, by ' rush' 1 ggg '^ the freshness of hearers'. Again, by ' cane,' or certainly by 29. $.51/ reed,' is expressed changeableiiess of mind, as is said by Mat.iijthe Lord to the crowds of the Jews in praise of John, What went ye out into the ivilderness to see? a reed shaken itith the wind. ? in order,namely, tliat it should be understood, ' No.' For John was not in truth a reed shaken with the wind, because no breath of tongues inclined on different sides his mind, which was made firm by the Holy Spirit. Again, by ' rush' or ' reed' is expressed the brightness of temporal "Wisd.s, glory, as is said of the righteous by Wisdom, Tine righteous shall shine y and run to and fro like sparks in the reed-bed. For He terms a ' reed-bed' the life of the worldly, who like reeds, outwardly increase to a height by temporal glory, but are inwardly bereft of the solidity of truth. Whence also the kingdom of the Jews is comi)ared to a reed, when it is said by the Prophet, on the Lord appearing in the truth of Ts.2,43. the flesh, A bruised reed shall He not break, and the smoking Jlax shall He not quench. For what does he set forth by the name ' reed' but the temporal kingdom of the Jewish people, brilliant indeed without, but empty within ? And because in this people the royal race had already failed, and a stranger was possessing its kingdom. He fitly calls the same kingdom a broken reed. But what is expressed by ' flax,' except it be its priesthood, which doubtless wore linen vestments ? And because at the coming of the Lord, it had lost the warmth of charity, it was not burning but smoking, having already lost, as it were, the fire of faith. But the Incarnate Lord broke not the bruised reed, and quenched not the smoking flax, because He smote not with the might of judgment the kingdom of Judaea, which had been already well nigh destroyed, and its priesthood which retained not the fire of faith, but endured them w ilh the long-suffering of patience. 8. What else, therefore, is designated in this place by the term ' reed' but the minds of the worldly, which are devoted to temporal glory ? For they are the more empty in them- selves within, the more they appear tall and beautifid without; for while they melt away into external glorj' on the surface, they are not strengthened by any solidity within. For like Hollow splendour, and loose pleasure, Salon's rest. 561 a reed they are, thi'ough their folly, hollow within, but are Book outwardly beautiful through show and appearance ; but tlie ~ - more studiously outward glory is sought for by them, the more are their minds agitated with sharper pangs of thought. Whence this Behemoth is now rightly said to slumber in the covert of the reed, because he silently possesses the hearts of those, whose desires he excites to seek after tem- poral splendor and dignity ; and he himself sleeps, as it were, ({uietly in that spot, where he does not allow those whom he possesses to remain at rest. For whilst they go about to surpass others by the loftiness of their goods, while through the brightness of outward cleanliness they surpass the rigliteous in a])pearance, as a reed surpasses the bark of solid trees ; by remaining hollow within, they make a fitting place for this Behemoth to rest within them. Whence also Mat. 12, * . . . 43 45 the Lord says in the Gospel, that the spirit who went forth and foitnd no rest in barren and dry places, because he found the house which he had left empty, and swept clean, entered it in more abundant measure. For because the earth which is watered becomes moist, the barren and dry places are the hearts of the righteous, which by the power of discipline are drained dry of all the moisture of carnal concupiscence. Whence here also the place where this Behemoth slumbers is still further pointed out, where it is immediately added, /// 7nois( places. , 9. For ' moist places' are the minds of earthly men, which the moisture of carnal concupiscence makes fluid, because it fills them. In which this Behemoth plants deeper the footste])s of his iniquity, the more as in passing he' sinks »per- in their minds as in wet earth. For ' moist places' are|""^.'' ' tus ejus. voluptuous deeds. For the foot does not slip on dry ground, but when planted in slippery ground it is hardly supported. They therefore journey through this life in moist places, who cannot herein stand upright in righteousness. Behemoth, therefore, sleeps in these moist places, because he rests in the slippei-y doings of reprobate men. But some suppose that by 'moist ])laccs' are meant the genitals. But if this is so, what else is ])lainly designated by moist places but lust, so that by a ' reed' is expressed the glory of pride, and by * moist placi's' llie lust of the body r For these in truth arn 562 Satan's image defended by his ' shadows.'' Job 40, two sins, Avliich hold cruel sway over the human race, one, '- — namely, of the spirit, and the other of the flesh. For pride exalts the spirit, lust corrupts the flesh. The ancient enemy, therefore, specially oppressing mankind either by pride or by lust, sleeps in the covert of the reed, and in moist places, because he holds ruined man under the sway of his domi- nation, either by pride of spirit, or by corruption of flesh. But some he possesses in both ways, because when the spirit of pride exalts them, not even shame for their corruption brings them down from pride at their high estate. But are not the teachers of virtues continually watchful against them within the bounds of Holy Church ? Do they cease to reprove grovelling pleasures, and to recommend the joys of the heavenly country ? But the minds of the wicked refuse the more obstinately to listen to the highest things, the more closely they have cleaved to those that are basest. Nor are they contented with merely perishing themselves, but, (which is worse,) when they see others convinced and improved, they also oppose the reproofs of the righteous, to keep others at least from being corrected. Whence it is well subjoined ; [E. V. Ver. 17. The shadoivs cover his shadow. ^^V 10. For all the wicked are in truth shadows of the devil: IV. ...... for while they give themselves up to imitate his iniquity, they derive, as it were, a form of resemblance from his body. But as the reprobate are his ' shadows' in the plural number, so each separate sinner is his ' shadow' in the singular. But when the w'icked gainsay the teaching of the just, when they do not permit any wicked person to be corrected by them, the shadows of this Behemoth cover his shadow; because sinners, whenever they are conscious to themselves of sin, support another sinner in the same course. His shadows cover his shadow, when the mor^ wicked support by their misdirected patronage the doings of the most wicked. And this they doubtless do with this object, that, while the fault, with which they themselves are bound, is corrected in others, they may not at last be reached themselves. They cover themselves therefore, when they protect others, because they foresee that their own conduct is attacked, by the same means as they see others confounded with bold reproof. And thus it happens, that while the ' Nettles' of Babylon guarded by her strotiijer ' biuimbles.' 563 aarffrceate of sins is defended, it is also increased, and that Book • • xxxni the guilt of each person is more easy of commission, the '- more difficult it is of punishment. For the evil doings of sinners derive so much greater increase, the longer they are permitted, through the defence of the powerful, to remain unpunished. But such persons, whether they seem to be within or without Holy Church, display themselves more openly as the enemies of God, the greater patrons they are of sins. For in defending themselves they fight against Him, Who is displeased with those doings, which they multiply, by defending them. Which conduct the Lord by the Propliet well reproves, under the character of Babylon, saying; Thorns and nettles shall spring up in her houses, 13,34^ and the bramble in the fortresses tltereof. For what do we ^^' understand by ' nettles,' but the irritations of thoughts, and what by ' thorns,' but the ])iercings of sins.'' Nettles there- fore and thorns spring up in the houses of Babylon, because in the disorder of a reprobate mind there arise longings of thoughts which exasperate, and sinful deeds which wound. But they who act thus have others also more wicked than themselves as their defenders. Whence he there fitly subjoined immediately, And the bramble in the fortresses thereof. For the bramble is crowded with such a circle of thorns, that it can hardly be touched from its roughness. The nettle and the thorn therefore spring up within, but both of them are fortified without by the bramble: because, namely, smaller offenders commit any kinds of evil, but greater and most abandoned ones defend them. Wlience it is here also well said, His shadows protect his shadow. For whilst a greater sinner defends a wicked person, a shadow, as it were, darkens a shadow, that it be not irradiated with the light of truth. It follows ; The willows of the brook will compass him about. 11. ' Willows' are trees which bear indeed no fruit; but v. are of such great gi'eenness, as hardly to dry up, even when cut off by the roots and torn up. Whence in Holy Scrip- ture by the name * willows,' the good are sometimes desig- nated, from their greenness, and sometimes the reprobate from their sterility. For unless by their continual greenness ihey typified the life of the Elect, the Prophet would not 564 The unlloic, in its harreiiiiess, betokens sinners. JoB^40, have said concerning the children of Holy Chinch, TJiey jg ^^'^ shall spring up among the grass, as n-illows by the water courses. For the children of Holy Church spring up as willows among the grass, when amidst the withering life of carnal men, they last on in manifold numbers, and perpetual greenness of mind. And they are well said to spring up by the water courses, because each of them derives its fruitful productiveness from the teaching of Holy Scrijjture, which runs along in this temporal state. And again, if the life of sinners were not signified l)y the sterility of willows, the Psalmist would not have said against Babylon by the voice Ps. 137, of preachers ; We hanged our instruments upon the willows in the midst thereof. For the willows are described as being in the midst of Babylon, doubtless because the un- fruitful, and those estranged from the love of their heavenly country, are rooted with all the afiections of their heart in this confusion of the world. Whence also holy preachers do not play, but hang their instruments in these willows, because when they see minds unfruitful and reprobate, they display not the power of their preaching, but rather weep and are silent. What also is expressed by the bi'ook except the course of this mortal life? Of which it is said again by Ps. ]10 the Prophet, He shall drink of the brook in the way, there- ''• fore shall he lift up his head. Because, namely, our Redeemer tasted the punishment oi' mortal life, as though in a passage through it, and therefore did not long abide in that death to which he had yielded of his own accord. Whence on the third day he lifted up at His resurrection that Head which He had laid down at His dcatli. What then is the meaning of that which is said of this Behemoth, Tlie uillows of the brook ?rill conijniss hiui about? except that lovers of this mortal life, unfruitful in good deeds, cleave the closer to him, the more abundantly the delight of tran- sitory jdeasnre waters them. For a brook waters tliem, as it were, at their roots, when the love of a carnal life intoxicates them in their thoughts. And like willows they bring forth in truth no fruit, but are green in their leaves, because they sometimes utter words of propriety, which are not burden- some to be said, but display by their good works no weight of life. Tt is therefore well said, The nillows of the brook SaldH s/tudtofrs Uw n'0)li/,(in(l some even uf the Church. 5()5 uill eo!n/>ass him ahuut, because when they who bear no Rook fruit devote themselves to the love of this temporal life, ^'^^'"" they com])ly loo familiarly witli the depraved customs of the ancient enemy. But since we have heard what is rendered him by his clients, let us now hear what he works in them. It follows ; Ver. 18. He irill think up a river, and tvill not wonder, [e, y. and trusfefh thai Jordati canjloiv iuto his mouth. ^'^-^ 12. I'^or what is in this place designated by the name of vi. ' river,' except the downward course of the human race, which rises at its birth, as if from the source of its fountain, but passes down, as if flowing to its lowest level at its death.? But who are signified by the expression 'Jordan,' exce])t those who have been already imbued with the sacra- ment of Baptism? For since our Hedeemer deigned to be baptized in this river, all who have been baptized must needs be ex))ressed by the name of that stream, in which this very sacrament of Baptism happened to be begun. Because, therefore, this Behemoth has drawn to himself like a river the human race flowing downward from the beginning of the world, even to the limes of redemption, but a ^ew Elect ones escaping him, it is now well said; He tcill drink up a river, and uill not wonder. But since even after the coming of the Mediator he seizes some even of the faithful, who neglect to live righteously, it is rightly subjoined; And, trusteth ihat Jordan can Jlow into his mouth. As if it were plainly said, Before the coming of the Re- deemer of the world, he drank up ihc world without wondering, but, which is far worse, even after the coming of the Redeemer, he trusts that he is able to swallow up some, who have been sealed with the sacrament of Bap- tism. For he devoiu's some who have been placed in the profession of Christians, because he supplants them by causing error in their faith itself But others he docs not turn aside from the ujjrightness of tlie faith, but inclines to the practice of wicked works. Others he is unable to bend as nuich as he wishes in deeds of impurity, but lie inwardlv turns them aside from the zeal of their intention ; so that, when they sever their minds from charity, whatever they may do outwardly may not be right. And they retain the 566 '■Jordan! ii self not yet safe from Behemoth. Job 40, faith, but they retain not the life of faith ; because they '— either openly do those things which are unlawful, or else from their perverted heart, their doings are wicked, even though they seem to be holy. For since some persons are faithful in their professions, but not in their lives, it is said Matt. 7, by the voice of the Truth, Not er:ery one that saith unto Me, ^^' Lord, Lord, shall enter into the kingdom of heaven. Hence Lute 6, He says again ; But why call ye Me, Lord, Lord, and do Tit ] ^^'^^ '^'^ things ivhich I say? Hence Paul says. They profess 16- iJiat they know God, but in ivorks they deny Llim. Hence 1 John John says, He that saith thai he knoweth God, and keepeth ' * not LLis commandments, is a liar. Hence it is that the Mark 7, Lord complains of His own ancient people; Tliis people ^'^^'^^' ho?ioureth Me laith their lips, but their heart is far from Ps. 19,, Me. Hence also the Psalmist says, They loved Him with their mouth, and they lied unto Him with their tongue. But it was no wonder that this Behemoth before the water of the laver, before the heavenly sacraments, before the corporeal presence of the Redeemer, drank up, with the yawning gulph of his deep persuasion, the river of the human race. But it is very wonderful, it is very terrible, that even after the knowledge of the Redeemer, he seizes many with his open mouth, that he pollutes them after the water of the laver, that after heavenly sacraments he hurries them away to the depth of hell. Let it be said then, let it be said fearfully by the voice of the Truth ; He icill drink up a river, and trill not wonder, and trustelh that .Jordan can flow into his mouth. For the devil counted it not a great thing that he seized unbelievers, but he novt' rouses himself with all his efforts to destroy those, whom he pines at seeing regenerated against him. Let no one then trust that faith without works can be sufficient for him, when we know that it is written ; James Faith without works is dead. Let no one think that he has 2 20 entirely escaped the bite of Behemoth by a mere confession of faith. Because he has already drunk up a river, but still thirsts after Jordan. And Jordan flows into his mouth as often as any Christian sinks down into iniquity. We have now escaped his mouth, by the aid of faith, but we must take earnest heed, not to fall therein by slippery doings. If care in walking is neglected, it is in vain that we keep the straight No wonder if he swallows those who tend downward. 507 road by faith. Because the way of faith leads indeed to the Book . XXXIII heavenly country, but it does not cany to the close those — who stumble therein. 13. We have another point to consider more minutely on this head. For those who we said were expressed by ' Jordan,' can also be designated by the ' river.' For they who have already confessed their belief in the truth, but neglect to live faithfully, can rightly be called a ' river :' namely, because they flow downwards. But ' Jordan' in the Hebrew word means ' the descent of them.' And there are some who in seeking the way of truth cast away their own selves, and come down from the pride of their former life. And when they desire eternal things, they entirely estrange themselves from this world, by not only seeking after the goods of others, but even abandoning their own. And so far from seeking glory therein, they despise it even when it offers itself For hence is that which is said by the voice of the Truth, If an [I man will come after Me, let him deny himself. Luke 9, For a man denies himself, if, having trampled down the ' haughtiness of pride, he shews before the eyes of God that he is strange to himself. Hence the Psalmist says, / uill Ps.42,6. remember thee from the land of Jordan, and of the Her- monites. For Jordan, as 1 said, is interpreted ' Descent,' but Hermouiles, Anathema, that is, ' Alienation.' He there- fore remembers God from the land of Jordan, and of the Hermonites, who by humbling himself, and by living estranged from himself, is recalled to think on his Creator. But the ancient enemy considers it no great matter, that he holds under the rule of his tyranny those who seek after earthlv things. For we know, as the Prophet witnesses, that His food is choice. Nor does he count it a wonderful thing Hab.i, if he swallows up those whom pride exalts, covetousness '^• wastes away, pleasure relaxes', wickedness contracts-, anger' diktat, inflames, discord separates, envy exulcerates, lust pollutes jg^'t"^*^^' and kills. He will therefore swallow up a river, and will not wonder, because he counts it no great thing, when he devours those, who by the very ]Dursuits of their life run downwards. But he earnestly endeavours to seize those whom he sees already united to heavenly things, from their contempt of the things of earth. And hence, when the river has been 568 Even ihoae wlio leave temporal glory not yet safe. Job 40, swallowed uj), it is rightly subjoined, And lie trustelh that '- — Jordan can Jloio into his month, because he is anxious to lurk in ambush, and seize those, whom he sees casting themselves down from the glory of the present life through love of their heavenly country. For some in truth forsake the world, abandon the vanities of transient honours, and, seeking the lowliness of humility, transcend by good living the custom of human conversation ; and advance in such I tanfa lofly pursuits', as even now to perform mighty wonders. ^^j" J )j°"(;g But because they neglect to protect themselves by circum- spection, they are wounded by the shaft of vain glory, and fall the more fatally from on high. For hence it is that the eternal Judge, Who weighs the secrets of the heart, foretells Matt. 7, this same fall and ruin, and threatens, saying. Many will say to ' ' Me in that day, Lord, Lord, have we not prophesied in Thy Name, and in Thy Name have cast out devils, and in Thy Name have done many tconderful tvorks? A)id then will I profess unto them that I never knew you : depart from 3Ie, ye that icork iniqnity, I know not who ye are. Hence also Amos 7, it is said by the Prophet, TJie Lord called judgment to the fire, and it devoured the great abyss, and will eat up a part of the house of the Lord. For judgment is called to the fire, when the sentence of justice is already displayed for the punishment of eternal burning. And it devours the great abyss, because it consumes the wicked and incomprehensible minds of men, which now conceal themselves from men even under the miracles of signs. But a part of the house of the Lord is eaten up ; because Gehenna devours those also, who now boast, as it were, by their holy deeds, of being in the number of the Elect. They therefore who are here called ' Jordan,' are there called ' a part of the house of the Lord.' The ancient enemy therefore trusts that even Jordan can flow into his mouth, because he sometimes destroys, by the stratagems of his cunning, those even who are now considered Elect. But whose hardness of heart would not these words of the Lord arouse } Whose firmness of mind would not be shaken from the inmost depths of his thoughts, when our enemy is shewn to be of such great power against us ? Will there be no aid of consolation } There will surely be, for it is sulijoined ; Christ took Solan as it tcere uiih a hook. 509 Ver. 19. In his eyes He will take him as with a hook. Hooic 14. It is much to be observed, that the Lord, tempering in j-g y/ His mercy the words of His Scri]:)tiire, alarms us at one time-^^.] mth sharp excitements, comforts us at another with gentle "' consolations, and blends terror with comforts, and comforts with terror; in order that, while they are both tempered towards us with wonderful skill of management, we may be found neither to despair through fear, nor yet incautiously secure. For when He had pointed out in manifold expres- sions the cunning crafts, and the unrestrained strength of Behemoth, He immediately sets forth the coming of His Only-begotten Son our Redeemer, and teaches in what way this Behemoth is to be destroyed ; in order that, having op- pressed our heait by recounting his might, He might speedily alleviate our sorrow by pointing out his destruction. TJiere- fore, after He had said, He uill drink up a river ^ and will not iconder, and tnisteth that Jordan can flow into his mouth. He immediately announces the coming of the Lord's Incarnation, saying. In his eyes He ivill take him as v:ith a hook. Who can be ignorant that in a ' hook' a bait is shewn, a point is concealed ? For the bait tempts, that the point may wound. Our Lord therefore, when coming for the I'e- demption of mankind, made, as it were, a kind of hook of Himself for the death of the devil ; for He assumed a body, in order that this Behemoth might seek therein the death of the flesh, as if it were his bait. But while he is unjustly aiming at that death in His person, he lost us, whom he was, as it were, justly holding. He was caught, therefore, in the * hook' of His Incarnation, becatise while he sought in Him the bait of His Body, he was pierced with the sharp point of His Divinity. For there was within Him His Humanity, to attract to Him the devourer, there was there His Divinity to wound ; there was there His open infirmity to excite, His Inddcn virtue to pierce through the jaw of the spoiler. He was, therefore, taken by a hook, because he perished by means of that which he swallowed. And this Behemoth knew in- deed the Licarnate Son of God, bnt knew not the plan of our redemption. For he knew that the Son of God had been incarnate for our redemption, but he was quite ignorant that this our Redeemer was piercing him by His own death. VOL. in. P p 570 Wise counsels of the Saints made 'sharp slakes^ Job 40, Whence it is well said, In his eyes He will take him as with — — — a hook. For we are said to have in our eyes that which we see placed before us. But the ancient enemy of mankind saw placed before him the Redeemer, Whom he confessed in Matt. 8, knowing, feared in confessing, saying, What have we to-do ^ ' with Thee, Thou So7i of God? Hast Thou come to torment us before the time? He was taken therefore with a hook in his eyes, because he both knew, and seized it ; and he first knew Whom to fear, and yet afterwards feared Him not, when hungering in Him for the death of the Flesh, as if it were his proper bait. Because then we have heard what our Head has done by Himself, let us now hear what He is doing by His own members. It follows ; And bore through his nostrils with stakes. viii. 15. What else do we understand by stakes', that is, poles*, 2 ^"[^^® (which are sharpened indeed in order to be fixed in the ground,) but the sharp counsels of the Saints? And these perforate the nostrils of this Behemoth, while they both watchfully behold on every side his most ingenious strata- gems, and pierce, by overcoming them. But a scent is drawn through the nostrils, and by drawing our breath deep, an object is detected even when placed at some distance. By the nostrils of Behemoth are, therefore, designated his cunning stratagems, by which he most ingeniously endeavours both to learn the secret good qualities of our heart, and to scatter thcni by his most fatal persuasion. The Lord, there- fore, jierforates his nostrils with stakes, because, penetrating his crafty stratagems by the acute senses of the Saints, He takes from them their power. But he often hovers about the j^aths of the righteous with such insidious art, as to seek to approach them for their hurt, even by means of the good qualities which he knows to exist in them. For from observing the liberality of one person, he inflames another wit!) the fire of discord ; and when he sees one person com- ])assionatc, he persuades another to be angry, in order that, by suggesting that a good deed has not been done in common, he may cut off accordant minds from the benefit of a connnon favour. For since he is not able to break down the resolutions of the just by persuading them to sin, he is busy in sowing evils therein by means of their good to pierce the nostrils of Behemoth. 571 deeds. But holy men overcome these his stratagems the Book * XXXIII. more speedily, the more acutely they detect them. A point '- which we set forth the better, if we bring forward Paul, one of many maiutainers of the truth* in evidence. For when a certain Corinthian under his care had committed the sin of incest, the illustrious teacher delivered him up to Satan fori Cor. 5, the destruction of the flesh, for the satisfaction of penance, " and reserved his spirit to be saved to the day of the Lord Jesus. For by great skill in discipline he was forcibly delivered for punishment to the very person, to whom he had in his sin voluntarily submitted ; in order that he who had been the author of the sin of wickedness, might himself become the scourge of discipline. But when this penance had been well gone through, on learning that the Corinthians had been already moved with compassion towards him, he says, To ichom ye forgive any thing, I also ; for «/'2Cor.2, / forgave any thing, for your sakes I forgave it in the person of Christ. As thinking of the blessing of com- munion, he says. To tvhom ye forgive any tiling, I also. As if he were saying, I agree with your good doings ; may whatever you have done be counted as mine. And he im- mediately added, And if I forgave any thing, for your sakes I forgave it. As if he were saying, AVhatever I have done compassionately, has added further good to your doings. My goodness is, therefore, yoiu* profit, your goodness is my profit. And he immediately added and subjoined that binding of hearts', in which he is thus held, In the person of Christ.^ com- For as if we were presuming to say to him, Why dost thou cofd^^m. so carefully couple thyself with thy disciples ? why dost thou so anxiously conform either thyself to them, or them to thyself in thy doings.'' he immediately subjoined, That ib. ii. ve may not be circumvented by Satan. And with what acuteuess he penetrates his crafty stratagems, he teaches, adding, For we are not ignorant of his devices. As if he said in other words. We are sharp stakes of the Lord's making, and we penetrate the nostrils of this Behemoth by subtle circumspection, lest he should pervert to an evil end that which the mind enters on aright. Hi. By ' stakes' can be signified the acute words of Wisdom Himself manifested in the flesh, so tliat bv the p p 2 572 Leviathan anotlter name for Satan. Job 40, nostrils of Beliemolh may be typified (since scent is tlvawn -^ — in by the nostrils) that prying search of the ancient enemy. For when he doubted whether God were incarnate, he wished to ascertain this by tempting and asking of Him Matt. 4, miracles, saying, 1/ Thou be the Son of God, coi/imand that ^' these stones be made bread. Because then he wished to learn the scent of His Divinity from the evidcuce of miracles, he drew in the breath, as it were, by his nostrils. But when ill. 4, 7. it is immediately said to him in answer, Man lireth not by bread alone, and, Thou shall not tempt the Lord Ihy God, because the Truth repelled the searching enquiry of the ancient enemy by the sharpness of his sayings, he pierced his nostrils, as it were, with stakes. But because this Behe- moth spreads forth with various arguments of deceit, he is marked still further by the addition of another name ; for it is subjoined, [E. V. Ver. 2ft. IVilt thou be able to draw out Leviathan uilh a ^^''•] hooky ix. 17. For Leviathan means ' their addition.' Of whom, in truth, but of men ? amongst whom he introduced once for all the guilt of sin, and carries it onward to eternal death by the most evil suggestions day by day. And while he multiplies their guilt by the usury of sin, he doubtless with- out ceasing adds to their punishment. He can also be called Leviathan by way of mocking. For he declared in his Gen. 3 cunning persuasion that he would confer a divine nature on *• ^' the first man, but he took away immortality. Lie can there- fore be called ironically ' The addition to men,' for when he promised them to bestow that which they were not, he even took away by his craft that which they really were. But this Leviathan was caught with a hook, because when in the case of our Redeemer he seized through his satellites the bait of His Body, the sharp sling of His Godhead pierced him through. For a hook held as it were the throat of its swallower, when both the bait of the flesh appeared for the devourer to seize, and at the time of Llis passion His God- head was concealed, in order to kill him. For in this abyss of waters, that is, in this boundlessness of the human I'ace, this whale was rushing hither and thither with open mouth, eager for the death, and devouring the life of almost all. The hook and line (hat catch hlni. Meanings of* cord.^ 573 But a hook for the deatli of tliis whale was suspended by a Book marvellous anangement in this gloomy depth of waters. '^^"''' The line of this hook, is that genealogy of the ancient fjithers recorded in the Gospel. For when it is said, Abraham begat Isaac, Isaac begat Jacob, and the other Matt, i, descendants are described, with the insertion of the name^~^^* of Joseph, down to Mary, the betrothed Virgin, a kind of line is spun, for the Incarnate Lord, that is to say, this hook to be bound to the end of it; Whom this whale would catch at with open mouth when hanging in these waters of the human race, but when it was bitten by the cruelty of his satellites, he would no longer have power to bite. That this whale then, who is lying in ambush for the death of men, might no longer devour whom he wished, this hook held firm the jaws of the spoiler, and wounded him that bit it. God, therefore, as pointing out to his faithful servant the Incarnation of His Only-begotten Son, says, JJ'ilt thou be able to draw out Leviathan with a hook 9 Thou under- standest, As I ; Who send My Only-begotten Son in the flesh for the death of the spoiler; in Whom while mortal flesh is seen, and the power of His immortality is not seen, a kind of hook destroys, as it were, him who swallows it, by concealing the keenness of the power, with Avhich He wounds. It follows ; And icilt thou bind his tongue ivith a cord? 18. Thou understandest. As 1. For Holy Scripture is wont x. to designate by a ' cord,' sometimes measured allotments, sometimes sins, sometimes faith. For on account of the hereditai-y measured allotments, it is said. The lines have^sA6,6. /alien unto me in goodly places, for I have a goodly heritage. For lines fall for us in goodly places, when through humility of life the lot of a better country awaits us. Again, because sins arc signified by a ' cord,' it is said by the Prophet; ^fbels.s.is, unto you that draw iniquity with the cords of vanity. For iniquity is drawn with cords of vanity, when sin is draN\Ti out by increase. Whence it is also said by the Psalmist; The'Ps.n^, cords of sins^ have twined about me. For since a cord, i oj. j,,j. when added to, is twisted, in order to increase, sin is noi^^^rs, ^s imfitly figured by a cord, since it is frequently multiplied, ad loc* when it is defended with a perverse heart. Again, by a ' cord' 574 Christ, in likeness of sinful flesh, binds Satan''s tongue. Job 40, faith is expressed, as Solomon witnesses, who says; A three- Eccios'fi^''^ ^^^^ ^"^ ^^^^ 6asibj broken ; because faith in truth which 4, 12. is woven by the mouth of preachers from the knowledge of > dissi- ^jjg Trinity, remaining firm in the Elect, is broken ' only in the heart of the reprobate. In this place, therefore, nothing prevents either faith or sin being understood by the word ' cord.' For our Incarnate Lord bound the tongue of Leviathan with a cord, because He appeared in the likeness of sinful flesh, and condemned all his erroneous preaching. Kom. 8, Whence it is said, as Paul witnesses ; And from sin He condemned sin. He bound his tongue with a cord, because by means of the likeness of sinful flesh He swept away all his deceitful arguments from the hearts of His Elect. For behold, when the Lord appears in the flesh, the tongue of Leviathan is bound, because, when His truth had become known, those doctrines of falsehood were silenced. 19. For where is now the error of the Academicians, who endeavour to establish on sure grounds that nothing is sure, who with shameless brow demand from their hearers belief in their assertions, when they declare that nothing is true ? Where is the superstition of the Mathematicians, who, looking up at the courses of the constellations, make the lives of men to depend on the motions of the stars } Though the birth of twins often scatters their doctrine to the winds; for though born at one and the same moment, they do not abide in the same kind of conversation. Where are those many false teachings, which we abstain from enumerating, for fear of digressing far from the course of our commentary? But every false doctrine has now been silenced, because the Lord has bound the tongue of Leviathan by the cord of His Incarnation. Whence it is also well said by the Prophet ; Is. 1], And the Lord shall lay waste the tongue of the Egyptian sea. For the ' tongue of the sea,' is the knowledge of secular learning. But it is well called ' the Egyptian sea;' because it is darkened with the gloom of sin. The Lord, therefore, laid waste the tongue of the Egyptian sea, because by manifest- ing Himself in the flesh. He destroyed the false wisdom of this world. The tongue of Leviathan is, therefore, bound with a cord, because the preaching of the old sinner was bound by the likeness of sinful flesh. Faith also a ^cord.'' Otiinipotencc a ^ rifuf la his nose. 575 20. But if faith is signifiod by a * cord,' the same meaning Book is again suggested to us; because when faith in the Trinity ^MHL became known to the world by holy i)reachers, the doctrine of the world ceased to break forth against the mind of the Elect. Whence it is well said to the Lord by the Prophet; Thou hast cloven fountains and torrents, Thou hast driedVa.ri, up the rivers of Ethan. For Ethan is interpreted ' strong.' ' And who is this strong man, except him of whom the Lord says in the Gospel; No man can enter into a strong man''sMA\\3, house, and spoil his goods, unless he first bind the strong man. The Lord, therefore, clave the iountains and the torrents, when He spread in the hearts of His Apostles the streams of truth. Of whom it is said again by another Prophet ; With Joy shall ye draw water from the fountains of Me 13.12,3. Savio2ir. For we go in our thirst to their teaching, that we may bring back the pitcher of our hearts full of truth. But He dried the rivers of Ethan by the springing forth of His own fountains, when He withered the doctrine of the mighty and malignant spirit by displaying the ray of His own truth. The tongue, therefore, of Leviathan is bound with a cord, because by the spreading of faith in the Trinity, the preach- ings of errors were silenced. But since he cannot now raise himself openly, he goes about hither and thither, and bites by stealth. But the Lord watches against him in our behalf with wonderful l)ity, and defeats him even in his treacherous designs. Whence it is subjoined ; Ver. 21. Wilt thou put a ring into his nostrils? [E- V- 2L As stratagems are signified by ' nostrils,' so by a ' ring' xi! is designated the omnipotence of Divine Power. For when it keeps us from being seized by temptations, it encircles around and holds firm in wondrous ways the snares of the ancient enemy. A ring is, therefore, put into his nostrils, when by the strength of heavenly protection drawn around us, his cunning is so i'estrained, as not to prevail so far against the weakness of man, as far as it secretly searches out its fatal arguments. But by the name 'ring' can be designated also the aid of the secret judgments, which is put into the nostrils of this Behemoth when he is restrained from his artful cruelty. Whence it is well said by the Prophet to the King of Babylon, when he is kept from injuring the 576 God's encircling judgment confounds Satan. Job 40, Israelites; I icill put a ring in thy nostrils. As if it were J— ;r— plainly said; Thou breathest hard with thoughts of guile; 29. but from being unable to fulfil thy desires, thou bearest in Ihy uo-strils the ring of My omnipotence, in order thai when thou pantest more eagerly for the death of the righteous, thon mayest return unsatisfied from their life. But that which Holy Scripture calls in this place a ' ring/ it calls a KeT.i4,*sicl;le' by John in the Apocalypse. For he v^ays, / looked^ and behold a white cloudy and itpon the cloud one sitting like the Son of 3Ian^ having on His head a golden croivn, and in His hand a sharp sickle. For the power of Divine judg- ment is called a * ring,' because it binds on every side; but because in its cutting it embraces all things within it, it is marked out by the term ' sickle.' For whatever is cut by a sickle falls within it, in whatsoever direction it is turned. And because the power of the heavenly judgment cannot be in any way avoided, (for we arc in truth \\ithin it, wherever we may endeavour to escape,) when the Judge Who is to come is represented, He is rightly said to hold a sickle. Because when He comes to meet all things in His might. He sur- rounds them in cutting them off. Tlie Prophet saw that he Ps. 339, was within the sickle of judgment, when he said, Jf I aacend ' ' into heaven^ Thou art there: if I descend into hell. Thou art present. If I take mg wings hefore the light, and dwell in the uilermosl parts of the sea, even there also shall TJiy hand lead me, and TJiy right hand shall hold me. He saw himself to be within a kind of sickle, when he knew that there was no way of escape open to him from any place, Ps 75,6. saying, For neither from the east, nor from the ivest, nor from the desert mountains, thou understandest, ' a way of escai)e is open.' And he proceeded immediately to speak of this all-embracing comprehension of the Divine power, lb. 7. saying, For God. is the Judge. As if he were saying, A way of escape is wanting on Qxery side, because He judges Who is every where. Therefore as the Divine judgments are signified by a sickle, because they encircle and cut down, so are they ex})ressed by a ring, because they bind on every side. A ring is, therefore, put by the Lord in the nostrils of Leviathan, because he is restrained by the power of His judgment from prevailing as much as he wishes in his His care make/i a hole fur escape in Sa(an\sjatc. 577 stratagems. Lot it be said then, Wilt thou put a ring Book into his nostrils? Thou understandest, As I, Who restrain -^-^^ — '■ by Ahnighty judgnient his crafty stratagems, so that he neither attempts as much as he wishes, nor sncceeds as far as he attempts. It follows, Or wilt thou bore through his jaw with a bracelet ? 22. A ' bracelet' differs not in meaning from a ' ring,' xii. because this also binds and encircles the spot where it is placed. But because a bracelet extends wider, by a bracelet is designated the more careful protection of His secret judgment over us. The Lord, therefore, bores through the jaw of this Leviathan with a bracelet, because by the ineffable power of His mercy He so thwarts the malice of the ancient enemy, that he sometimes loses even those whom he has seized, and they, as it were, fall from his mouth, who after the commission of sin return to innocence. For who that had once been seized by his mouth would escape his jaw, if it were not bored through ? Had he not seized Peter in his mouth, when he denied ? Had he not seized David in his mouth, when he plunged himself into such a gulph of lust? But when they returned each of them through penitence to life, this Leviathan let them escape, as it were, through the holes of his jaws. Those, thci-efore, are withdrawn from his mouth through the hole of bis jaw, who after the perpetration of such great wickednesses have come back with ])enitence. But vvdiat man can escape the moutli of this Leviathan, so as not commit any thing unlawful .? But Iience we know how much we are indebted to the Redeemer of man- kind, Who not only restrained us from falling into the mouth of Leviathan, but granted us also to return from his mouth; Who bereft not the sinner of ho])e, because He j)ierced his jaw that He might make a way to escape, so that he, who at first was incautious and not afraid of being bitten, might at least escape after the bite. The heavenly remedy, therefore, every where comes to our aid, because He both gave man jirecepts, that he should not sin, and yet furnished him with remedies when in sin, that he should not desjKiir. There must, there- fore, be exercised the greatest caution; that no one llnough pleasure in sin be seized by the mouth of this Leviathan. And yet, if he has been seized, let him not despair, liecause 578 God's mercy and justice in dealing with our sins. Job 41, if he thoroughly bewails his sin, he finds a hole iu his jaw, '— by which to esca})e. He is even now being crushed with his teeth ; but if a way of escape is still sought for, a hole is found in his jaw. He who would not keep a look out, so as not to be taken, has, even when taken, a place to escape at. Let every one then who is not yet taken, avoid his jaw; but let every one who has been already taken, seek for a hole in his jaw. For our Creator is merciful and just. 23. But let no one say, Because He is inerciful, 1 sin venially. And let no one who has sinned say. Because He is "* just, I despair of the remission of ray sin. For God looses the sin which is bewailed; but let every one be afraid of sinning, because he knows not whether he can worthily bewail it. Before sinning then, let him fear His justice; but after sinning, let him presume on His mercy ; and let him not so fear His justice, as not to be strengthened by any con- solation of hope, nor be so confident of His mercy, as to neglect to a]5ply to his wounds the medicine of worthy penitence. But let him always think also, that He Who he ventures to hope spares him in mercy, judges also with severity. Let the hope of the sinner then rejoice in His mercy, but let the correction of the penitent tremble under His severity. Let the hope, therefore, of our confidence have also a sting of fear, in order that the justice of the Judge may frighten into the correction of his sins him whom the grace of the Forgiver invites to the confidence of Ecclus. pardon. For hence it is said by a certain wise man; Say ^' not, the mercies of the Lord are many, He icill not he mind- ful of my sins. For he immediately speaks of His mercy ib. 7. and justice, saying, For mercy and wrath are from Him. The Divine clemency, therefore, by piercing the jaw of this Behemoth, comes to the aid of mankind on every side, both mercifully and powerfully, because it did not abstain from giving them caution and admonition when free, nor took from them the remedy of escape when they had been captured. For the sins of such persons, that is, of David and Peter, are recorded in Scripture for this end, that the fall of their betters may be a caution to inferiors. But the penitence and the j^ardon of both are alike inserted to this end, that the recovery of the lost may be the hope of the Hope and fear needful as the upper aud nether millstone. 579 perishing. Let no one boast then of standing firm himself, Book when David falls. Let no one also despair of his own fall, ^^^"^' when David rises. Behold how marvellously Holy Scrip- ture humbles the proud with the same word with which it raises up the humble. For it recorded but one circumstance, and recalled, by a different effect, the proud to the fearful- ness of humility, and the humble to the confidence of hope. O the surpassing value of this new kind of remedy! which applied in one and the same manner, dries up the swollen by pressing on it, and restores the withered by upraising it. For it alarmed us at the fall of our superiors, but strengthened us by their restoration. 24. For thus, in truth, thus does the mercy of the Divine dispensation ever chuck us when proud, and support us from sinking into despair. Whence He also warns us by Moses, saying, TJiou shall not take either the upper or the nether Deut. millstone to pledge. For by ' take' we sometimes mean ' ' ' take away.' Whence also those birds which are eager in seizing other birds are called hawks'. Whence the Apostle' accipi- Paul says. For ye sujfer, if a man devour you, if a man take, acci'pio. As if he said, If any one takes away. But the pledge of the ^ Cor. debtor is the confession of a sinner. For a pledge is taken from a debtor, when a confession of sin is obtained from a sinner. But the upper and nether millstone ai'e hope and feai". For hope raises up the heart, but fear weighs it down lower. But the uj^per and the nether millstone are so necessarily joined together, that one is possessed in vain with- out the other. Hope and fear, therefore, ought to be un- ceasingly united in the breast of a sinner, because he hopes in vain for mercy, if he does not also fear justice ; he in vain fears justice, if he does not also rely on mercy. The upper or the nether millstone is, therefore, ordered not to be taken as a pledge ; because he who preaches to a sinner, ought to order his preaching with such management, as not in leaving hope to remove fear, nor yet in withdrawing hope, to leave bim in fear only. For the upper or the nether millstone is re- moved, if by the tongue of the preacher, either fear is severed from hoije, or hope from fear, in the breast of the sinner. 25. But since on having brought forward David, as the case demanded, wc have made mention of so great a sin, the 580 Jf7ii/ God permils the Elect to fall into sins. Job40, miiul of our reader is perhaps moved to enquire, why Al- mighty God does not keep uninjured by bodily sins, those whom He has elected for ever, and has also taken up to the height of spiritual gifts. To Avhich, because we believe they will be speedily satisfied, we give a brief reply. For some through the gifts of virtues they have received, through the grace of good works bestowed on them, fall into the sin of pride, but yet know not whither they have fallen. Accord- ingly, the ancient enemy, because he already rules over them within, is permitted also to rage against them from without, in order that they who are elated in thought, may be brought down by the lust of the flesh. But we know that it is some- times much less to fall into corruption of body, than to sin in our silent thought from deliberate pride. But when pride is believed to be less disgraceful, it is less avoided. But men are more ashamed of lust, the more they all alike know it to be disgraceful. It is hence frequently the case that soine persons on falling into lust after pride, are, from their open fall, ashamed of the guilt of their latent sin. And they then also coirect their greater faults, when they are more sorely confounded from having been overcome in those that are less. For they who believed that they were free when living in greater sins, behold that they are guilty even amid smaller ones. This Behemoth then, when let loose by the merciful dispensation of God, leads on from sin to sin, and Avhile he strikes the more heavily, losts thereby him whom he has seized, and is conquered by the very means by which he seems to have triumphed. It is pleasing to consider within the well guarded bosom of grace, with what great favour of compassion God surrounds us. Behold ! he who prides himself on his virtue, through sin comes back to humility. But he who is puficd up by the virtues he has received, is wounded not with a sword, but, so to say, witli a remedy. For what is virtue but a remedy, and what is vice but a wound ? Because, therefore, we make a wound of our reraed}', He makes a remedy of our wound j in order that we who are wounded by our virtue, may be healed by our sin. For wc pervert the gifts of virtues to the practice of vice ; ' in ar- He ajipUes the allurements of vices to promote virtues', and tutem. ^vounds our healthy slate in order to preserve it, and that we Some hutnhled bij lempfdiion, nUliouf faUiii^. 581 who fly from limnility when we run, intiy cling to it at loast Book when lulling. But it should be understood in these matters, ^^-^"^- that the njore the greater number of men fall in many things, the more firmly are they bound: and that when this Behe- moth smites them with one sin to make ih; m fall, he binds them also with another to keep them from rising. Let a man, therefore, consider with what an enemy he is waging war; and if he perceives that he has ahead}- offended in any matter, let him at least be afraid of being drawn from sin to sin, in order that the wounds may be carefully avoided, with which he frequentl>- destroys. For it is very seldom that our enemy subserves the salvation of the Elect by actual wounds. 26. But the perforated jaw of this Behemoth can be understood in another sense also ; so that he may be said to hold in his mouth not those whom he has already completely entangled in sin, but those whom he is still tempting by the persuasions of sin : so as that his chewing any one may be his templing him with the pleasure of sin. He had received Paul to be chewed, but not swallowed, when he was 2 Cor. harassing him, after so many sublime revelations, w ith thorns ' of the flesh. For when he received permission to practise temptation against him, he then held him in his jaw, which yet had been pierced through. But he who could perish through pride, was tempted, that he might not perish. That temptation was, therefore, not an abyss of vices, but a pro- tection of his merits ; because this Leviathan by wearying him crushed him with affliction, but did not devour by involving him in sin. But he would not lose men who were elated by their sanctity, unless he tempted them. For they would not be holy, if they boasted of the glory of their sanctity, and would fall the more under his power, the more they extolled themselves for their virtues. But by the wonderful course of the dispensation, when they are tempted, they are humbled ; when they are huml)led, they cease at once to be his. The jaw of this Behemoth is, therefore, well said to have been pierced through, because he loses the Elect of God by crushing them, by attempting to destroy, he keeps them from ))erishing. The ancient enemy, therefore, subserving the secret dispensations of Ciod, willingly tempts 582 Satan,andhishody,forcedioentreat Christwith softwords. Job 40, the souls of the holy to their ruin, but, by tempting, unwillingly '- — preserves them for the kingdom. His jaw is, therefore, pierced through, because those whom he crushes by tempting, that is, by chewing them, he loses as it were, when he goes to swallow. But since it is the Avork not of human, but divine, forethought, that the very craft of the ancient enemy •suffra- promotes' tlie benefit of the just, (so that when he tempts "^ ' the Elect he protects them the more by his temptation,) it is well said to blessed Job ; Or wilt thou hare through his jaw with a bracelet ? Thou understandest. As I ; Who providently disposing all things, preserve My Elect more firmly in their 2 labe- integrity, by permitting them to be moved* in a measure from actan. j^jg^j. integrity by the jaw of this Leviathan. It follows; [E.V. Ver. 22. Will lie multiply prayers to thee, or ivill he ' '^ speak soft words to thee ? xiii. 27. Thou understandest. As to Me. For if these words are referred to the person of the Son, he spake soft words to Luke 4, Him Incarnate, when he said, I know Thee, Who Thou art, the Holy One of God. And this Leviathan multiplied prayers to Him, when he said by the legion which was subject to Matt. 8, him; IfTliou castas out, send us into the herd of swine. Although it can be understood in a still more plain manner, because he multiplies prayers to the Lord, when the wicked, who are his body, pray, on the day of the last judgment, that they may be spared ; when his members, that is, the Luke 1 3, reprobate, cry out too late, and say, Lord, Lord, open unto us. To whom it is said immediately, / know you not, whence ye are. Then also he will say by his members soft words Matt. 7, to the Lord, when many of his body are about to say, Lord, Lord, June we not prophesied in Thy Name, and in Thy Name have cast out devils, and in Thy Name have done many wonderful works? They say soft words in deprecation, when they say in reply what they have done in His Name, but when they did these very deeds with hard heart, they claimed them for their own credit. Wlience they shortly hear, / knou^ you not, who ye are. It follows ; [E. V. Ver. 23. Will lie make a covenant with thee ? Thou ' '^ understandest, As with Me. And wilt thou take him for a servant for ever P xiv. 28. Thou understandest, As I. But it must be carefully God brings Satan to serve Him as if by covenant. 583 observed, that this Leviathan makes a covenant with the Book Lord, in order to be counted Ilis servant for ever. For in ^^^"^: a covenant the wishes of parties who are at variance are fulfdled, that each attains to what it desires, and terminates its quarrels by the desired result. The ancient enemy, there- fore, when kindled by the torch of his malice, is at variance with the purity of the Divine innocence, but even in his variance, disagrees not with His judgment. For he is ever maliciously seeking to tempt righteous men. But yet the Lord permits this to take place, either mercifully, or righte- ously. This liberty to tempt is, therefore, called a ' covenant,' wherein the desire of the tempter is effected, and yet the will of the righteous Dispenser is thereby wonderfully fulfilled. For, as we have lately said, the Lord frequently subjects His Elect to the tempter, in order to be instructed; just as after the barriers of Paradise, after the secrets of the third heaven, an angel of Satan was given to Paul that he might not be 2 Cor. 12 7 exalted by the greatness of the revelations. But, as we have ' said before, it is so ordered in this very temptation, that they who could perish from pride, are, by being humbled, preserved from destruction. In the secret course, therefore, of the dispensation, by the iniquity of the devil being permitted to rage, the kindness of God is brought about in mercy. And from this covenant which he is said to make with God, he is rightly described as being taken for a servant. Because he obeys the commands' of the heavenly grace, just as he'nutibue exercises the wrath of his most evil will. He is, therefore, a servant by agreement, who when permitted to fulfil his own will, is restrained by the will of the counsel of heaven, so as willingly to tempt the Elect of God, as was before said, and unwittingly to prove them by his temptation. 29. But because he promotes in this life the interests of the Elect, as long as he is able to exercise in temptations the evil of his malice ; but is said in this place to be taken bv the Lord not merely as a servant under an agree- ment, but a servant for ever; we are compelled to investigate how we can prove that even after the close of the present life, he is a servant of tin; Lord for ever. For he is no longer permitted to tempt the righteous who are poweriid in heavenlv happiness, when he is condemned before their eyes 584 Satan does senice, even hereafter^ in his punishment. Job 40, to the eternal fires of hell. Because in that heavcrly — -^— country, in which they are now rewarded for the labours of their temptations, they need not to be disciplined by tempt- ations. But at that time this Leviathan with his body, namely all the reprobate, is consigned to the avenging flames, to be tortured therein for ever. And while the just behold these torments, they praise God in truth more and more, because they both see in themselves the blessing with which they have been rewarded, and in the others witness the punishment which they have themselves escaped. For so will the universe be full of beauty, when both hell justly tortures the ungodly, and eternal felicity justly revvards the righteous. For as a black colour is pat as the back ground of a picture, in order that the volute or red which is put over it may seem more beautiful; so at that time, God by rightly disposing even of the wicked, increases the happiness of the blessed, by displaying before their eyes the sufferings of the reprobate. And although the joy they derive from the vision of the Lord is not of a kind to increase, yet they feel themselves to be more indebted to their Creator, when they both behold the good with which they perceive they have been justly rewarded, and the evil they have overcome from having been mercifully assisted. If then the temptation of this Leviathan here, and his damnation there, contributes to the benefit of the just, he is a servant for ever, when he unwittingly promotes the glory of God; 5^ea both his just punishment there, and his unjust will hei*e. It follows ; [E. V. Ver. 24. Wilt thou play with him as with a bird? 41,5-] 30. Why is it that our adversary is first called Behemoth, afterwards Leviathan, but is now compared to a ' bird,' in ridicule at his destruction .'' For Behemoth, as we have said, * bellua'is interpreted * monster,' and it is shewn to be a quadruped, when it is said to cat hay as an ox. But Leviathan, as lie is taken with a hook is doubtless set before us as a serpent in the waters. But now he is brought into comparison with a bird, when it is said. Wilt thoa play tcith Itim as with a bird? Let us examine, therefore, why he is called a * monster,' or a ' beast,' why a ' dragon,' and why a ' bird.' For we learn more quickly the meaning of his names, if we accurately examine the craft of his cunning. For he comes Satan as ' beast,'' * bird^'' ' dragon,^ in various temptations. 585 from heaven to eartli, and no longer raises himself by any Book aspiration to the hope oT heavenly things. He is, therefore, -^xxiii. an irrational and four-footed animal by the folly of his unclean doings, a dragon by his malice in doing hurt, a * bird' by the levity of his subtle nature. For because he knows not what he is doing against himself, he is a monster with brute sense; because he maliciously seeks to hurt us, he is a * dragon;' but because he exalts himself haughtily on the subtlety of his nature, he is a ' bird,' Again, because he is in his wicked doings em])loyed by the Divine power for our benefit, he is a ' beast;' because he secretly bites, he is a * serpent;' but because he sometimes through his indomitable pride feigns himself to be an Angel of light, he is a ' bird.' For though he harasses mankind with his inexplicable skill in wickedness, yet he specially tempts by three sins ; in order, namely, to subdue to himself some by lust, some by malice, and some by pride, 31. He is, therefore, deservedly designated by the very name of his doings, in what he attempts to do, when he is called a * beast,' a ' dragon,' or a ' bird.' For in those whom he excites to the folly of lust, he is a ' beast ;' in those whom he inflames to do malicious injury, he is a ' dragon;' but in those whom he exalts to the haughtiness of pride as though they understood high things, he is a ' bird.' But in those whom he pollutes equally with lust and malice and pride, he exists as a ' beast',' a ' dragon,' and a ' bird' at the same'jumen- time. For he has insinuated himself into the hearts of those ""^' deluded by him in as many shapes as the wickednesses in which he entangles them. He is, therefore, called by the name of many things, because he is changed into various kind of shapes before the eyes of those who are deluded by him. For when he tempts this one by the lust of the flesh, and yet does not overcome him, he changes his suggestion, and kindles his heart into malice. Because, therefore, he was unable to approach him as a ' monster^,' he comes near- bellua. as a ' dragon.' He is unable to corrupt him with the poison of malice, but yet he places his good qualities before his eyes, and exalts his heart to pride. He could not, therefore, steal up to this man as a dragon, but yet by bringing before him the phantom of vain glory, he flew before the sight of VOL. III. Q q 586 Satan ensnared like a bird ; hound for the ' maidens.'' Job 40, his thought as a bird. And this bird is doubtless raised '■ — up the more cruelly against us, the less it is impeded by any weakness of its own nature. For because it is not overcome by the death of the flesh, and saw our Redeemer was mortal in the flesh, it was puffed up with greater haughtiness of pride. But where it raised itself against its Maker with the wing of pride, it there found the snare of its death. For he was overcome by that very death of His flesh, which in pride he sought, and suffered from the snare by his very seeking the death of the Just One, as the prey of his malice. Let it be said then, Wilt thou i^lay ivith him as with a bird ? For the Lord in truth played with him as with a bird, when in the passion of His Only- Begotten Son He shewed him the bait, but concealed the snare. For he saw that which he was taking in his mouth, but he saw not what he was holding in his throat. For though he had himself confessed Him to be the Sou of God, yet he believed that He was dying as a mere man, for whose death he had roused the minds of the persecuting Jews. But he is understood to have learnt at last too late, at the very moment of His betrayal, that he would be punished by that His death. Whence Mat. 27, also he frightened the wife of Pilate by dreams, in order that ^ ■ her husband might desist from the persecution of the Just One. But the plan which had been by the secret dispensation ordained, could not be by any machination overthrown. For it was expedient that the death of a Just Man dying unjustly should be a ransom for the death of sinners dying justly. But because this Leviathan was ignorant of this even to the time of His passion, he was deluded as a bird, and suffered from the snare of His Godhead, when he seized the bait of His Manhood. It follows ; Or will thou hind him for thy maidens? xvi. 32. Thou understandest. As I. Though the condition of male servants is despicable, their manhood is strong. But in maid servants their sex lies low, together with their condition- The Lord, therefore, well declares that He binds this Leviathan not for his male servants, but for his maidens. Because when He came for our redemption, and sent His preachers against the pride of the world, He chose the foolish, and left the wise; the weak, and left the strong; the IVisdovi's messengers^ as maidens, weak in themselves. 587 poor, and left tlie rich. The Lord, therefore, bound the strength Book of this Leviathan for His maidens, because, as Paul witnesses, ^^^^^^' God hath chosen the tveak things of the world to confound i Cor. the mighty. Whence it is well said by Solomon; ^Visdmn -p^^^'^ hath hnilded Iter house, site hath hewn out seven pillars, she 1—3- hath slain her victims, she hath mingled wine, she hath set forth her table, she hath sent her maidens to summon to tJie citadel, and to the walls of the city. For Wisdom in truth built her a house, when the Only-Begotten Son of God, through the intervention of His soul*, created Himself a human body within the womb of the Virgin. For the body of the Only-Begotten is called the house of God, just as it is also called a temple; but so, that that one and the same Son of God and Man, is Himself the Inhabitor, Himself the Inhabited. But this can be rightly understood in another sense also, if the Church is called the house of Wisdom. And She hath hewn out Herself seven pillars, because She has severed the minds of preachers from the love of the present world, and has raised them up to bear the fabric of this self- same Church. And these, because they are supported b}"" the virtue of perfection, are designated by the number seven. She hath slain her victims, because she allowed the life of preachers to be sacrificed by persecution. She hath mingled her wine, because she has announced to us the mysteries of the Godhead and Manhood alike. She hath also set forth her table, because She hath laid open and prepared for us the food of Holy Scripture. She hath likewise sent her maidens, to summon us to the citadel and to the walls of the city, because she studied to have weak and abject preachers, to gather th<; faithful peo])le to the heavenly edifices of their spiritual country. Whence the Lord praises Nathaniel in the John i, Gospel, but yet does not number him in the class of preachers, because such as had nothing praiseworthy of their own, ought to come to preach Him ; in order that that which they were doing might be known more surely to be of the truth, the more plainly it was also seen that they were not sufficient of themselves to effect it. In order then ■ ' Mediante anima.' He means Body, but that it is the medium through to saj', not that the Human Soul of our which that Body is personally united Lord was the means of creating the with the Godhead. See b. xxxi. §. 42. Q q2 588 Holy preachers^ ' maidens^ ^friends,'' ' merchants.'' Job 40, that His wonderful power might shine forth by the tongues — of His preachers, it was first ordered still more wonderfully, that these preachers should have no merit of their own. The Lord, therefore, sent ' maidens' and bound the strength of this Leviathan, because He set forth to the world feeble preachers, and confined with the bond of His terror all the mighty, who had been of his body. And this Leviathan is bound in His own person by maidens, when, on the light of truth shining forth by weak preachers, the ancient enemy is not permitted to rage, at his will, against the minds of the Elect, but is restrained by signs and mighty wonders from holding all whom he desires under the bondage of unbelief. He, therefore, who gives strength against him to the weak, w^orks this mightily by Himself. But because the Lord informs us whom He sends against him. He now also adds what they do who are sent. It follows ; [E. V. Ver. 25. His friends shall cut /rim in pieces; the mer- ' - chants shall divide him, xvii. 33. This Leviathan is cut in pieces, as often as his members are severed from him by the sword of the Divine Word. For when wicked men hear the word of truth, and, smitten with holy fear, suspend their imitation of the ancient enemy, he, from whom those who wickedly adhered to him are withdrawn, is himself divided in his own body. But He terms those His ' friends,' whom before He calls ' maidens,' those also He calls ' merchants,' whom He had termed ' friends.' For holy preachers are first ' maidens' through their fear, afterwards ' friends' through faith, at last ' mer- chants' also through their actions. For it is said to them Lukei2,when weak; Fear not, little Jlock, for it hath pleased the ^^' Father to give you a kingdom. It is said to them again, Johni 5, growing strong. But I have called you friends, for all things that I have heard of Mij Father, I have made known unto yon. Lastly, they are ordered when going forth to carry on Mark their business; Go ye into all the world, and preach the Gospel to every creature. For in the preaching of the faith a kind of trafi5c is, as it were, carried on ; when the word is given to, and faith received from, the hearers. They make • praro- as it were a kind of traffic, who make a venture ' with their ^^ ■ preaching, and bring back faith from the people. They Leviathan cut in pieces by GocVs Traffickers. 589 impart to them faith, and immediately receive back their Book holy life. For if the preaching of the righteous had not ^^xiii. been a traffic, the Psalmist surely would not be saying, Take a psalm, and give a timbrel. For in a timbrel, leather Ps.si, 2. is dried, in order that it may sound. What is meant then by saying. Take a psalm, and give a timbrel, except this? Take ye the spiritual song of the heart, and give back the temporal maceration of the body. If heavenly preaching had not been a traffic, Solomon would never say of Holy Church under the type of a virtuous woman. She made fine linen, and Prov.si, sold it, and delivered a girdle to the Canaanite. For what is signified by a garment of fine linen, but the subtle texture of holy preaching .? In which men rest softly, because the mind of the faithful is refreshed therein by heavenly hope. Whence also the animals are shewn to Peter in a linen Acts 10, sheet, because the souls of sinners mercifully gathered together are inclosed in the gentle quiet of faith. The Church, therefore, made and sold this fine garment, because she imparted in words that faith which she had woven by belief; and received from unbelievers a life of upright con- versation. And she delivered a girdle to the Canaanite, because by the might of the righteousness she displayed, she constrained the lax doings of the Gentile world, in order that that might be maintained in their doings which is com- manded. Let your loins be girded about. The Lord, there- Lukei2, fore, in searching out for His preachers finds them as ' maidens,' " by changing them He makes them ' friends,' by enriching sets them forth as ' merchants.' For they who in their infirmity were at first afraid of the threats of the world, ascend afterwards to know the Divine counsels. But when enriched with virtues, they are led as far as to carry on the traffic of faith, in order that by their threats and persuasions they may smite the members of this Leviathan the more severely, the more ti'uly, having become even friends, they unite themselves to the love of the Truth ; and that they may withdraw from him more quickly the souls of sinners, the more, having become skilful traffickers, they display in them- selves the most ample treasures of virtues. For that the possession of this Leviathan is, much to their praise, taken from him by the preachers of God, the voice of Truth 590 Skin and head of Leviathan taken and housed. Job 40, promises by the Prophet, saying, And if thou ivilt separate — — : — the precious from the vile, thou shalt he as My mouth. 19. 'For he in truth separates the precious from the vile, who ireprobacuts ofF the minds of men from accursed^ imitation of the ancient enemy. He is rightly called the mouth of God, because by him doubtless the divine words are uttered. It follows, [E. V. Ver. 26. Wilt thou Jill nets with his skin, and the cabin ^^' ^■•' of fishes tcith his head ? xviii. 34. What is designated by ' nets,' or a ' cabin of fishes,' except the churches of the faithful which make one Catholic MaM3, Church? Whence it is written in the Gospel, The kingdom ^'' of heaven is like unto a net cast into the sea, and gathering of every kind of fishes. The Church is in truth called the kingdom of heaven, for while the Lord exalts her conduct to things above, she already reigns herself in the Lord by heavenly conversation. And it is also rightly compared to a net cast into the sea, gathering of every kind of fishes ; because when cast into this gentile world, it rejected no one, but caught the wicked with the good, the proud with the humble, the angry with the gentle, and the foolish with the wise. But by the ' skin' of this Leviathan we understand the foolish, and by his ' head,' the wise ones of his body. Or certainly by the ' skin,' which is outermost, ai'e designated those who serve him as inferiors in these meanest offices, but by the ' head' those placed over them. And the Lord ob- serving the proper order rightly declares that He will fill these ' nets,' or ' cabin of fishes,' that is. His Church, and the wishes of the faithful with his ' skin' first, and afterwards 1 Cor. 1, with his ' head.' Because, as we said before. He first chose 27 • . the weak, that He might confound the strong afterwards. He chose in truth the foolish things of the world, to confound the wise. For He gathered together the unlearned first, and philosophers afterwards ; and He taught not fishermen by means of orators, but with wondrous power He subdued orators by means of fishermen. He says therefore. Wilt thou Jill nets with his skin, or the cabin of fishes with his head ? Thou understandest, As I, Who first gather within the Church of the faithful the most distant, and the lowest, as the ' skin' of the devil, and afterwards subdue to Myself Thought of battle loith him should keep man still, 501 his ' liead,' that is, wise adversaries, [t follows ; Will thou Book lay thine hand upon him? That is, As I, Who restraiuiug ^i^^iEllL* him by M}' mighty power, permit him not to rage more than is expedient, and Who, as far as 1 shall have permitted his cruelty, turn it to the benefit of My Elect. For certainly to lay a hand upon him, is to subdue him by the might of virtue. It is said then to blessed Job in a question ; Ver. 27. Wilt thou lay thine hand upon him ? [E. v. As if it were openly said. Wilt thou restrain him with thine ^^' ^"^ own strength ? Whence it is also filly subjoined ; Remember the battle, and speak no more. 35. The deep dispensation of God's judgment for this reason xix. often either assails His well-deserving servants with threats, or presses on them with scourges, or weighs them down by some superimposed burdens, or entangles them in laborious employments, because it foresees with wonderftd power, that if they were to remain quiet, and in freedom under tranquillity, they would sink beneath the wounds of the mind from being unable to endure the temptations of the adversary. Whilst then it engages them in scourges or burdens to be endured without, it protects them from receiving the darts of tempt- ations within. For it is frequently a practice for a physician to draw out the inflammation of the bowels into an itching on the skin ; and he often effects a cure within, by causing an outward wound. In like manner the medicine of the Divine dispensation frequently causes the removal of an inward wound by outward pains, and the throning out of that inward corruption of sins, which would otherwise occupy the mind, by the deep wounds of scourges. And yet fre- quently, when men are not conscious to themselves of an open sin, and are either tortured by pain, or weighed down by labours, they break out into complaints against the Just and Almighty Judge; from not observing against how mighty an adversary they are waging war. But did they but observe anxiously his irresistible strength, they would not murmur at the outward sufferings they endure. 36. But these seem to us grievous, for the very reason that we do not like to consider our still more grievous contests with our secret adversary. From which assaults, as we said, we are frequently defended, when scourged, and concealed when 592 We grudge trials, not seeing their use in our warfare. Job 40,afl3icted. For if our flesh is afllicted with no pain, before it 27. . ... . IS strengthened with the incomiption of the resuiTection, it is unchecked in temptations. But who can be ignorant that it is much better to burn with the heat of fevers, than with the fire of sins ? And yet when we are seized with a fever, because we neglect attending to the heat of sins, which might possess us, we murmur at the blow. Who can be ignorant, that it is much better to be held in bondage by cruel men, than to be under the power of the flattering spirits of devils ? And yet when we are galled by the yoke of our human con- * per- dition', in the deep judgment of God, we break out into com- subjec- plaint, doubtless because we do not consider that if no con- tion to dition of bondage oppressed us, our mind, more fatallv free, man.' ii-ii would perchance be m bondage to many iniquities. We believe then the sufferings we endure to be weighty, because we see not how severe and irresistible are the assaults of the crafty enemy against us. For every weight would be as nothing to our mind; if it considered the assaults of the secret adversary which might oppress it. But what if Almighty God were to lighten the burdens we suffer, and yet withdraw from us His assistance, and leave us amid the temptations of this Leviathan? Where shall we betake our- selves, when so mighty an enemy is raging against us, if we are not defended by any protection of our Creator.? Because, therefore, blessed Job was not conscious to himself of a fault, and yet was enduring severe scourges, lest he should haply exceed in the sin of murmuring, let him be reminded what to fear, and let it be said to him. Remember the battle, and speak no more. As if it were plainly said to him, If thou considcrest the contest of the secret enemy against thee, thou dost not blame whatever thou sufferest from Me. If thou beholdest the sword of the adversary assailing thee, thou dost not at all dread the scourge of a Father. For thou seest with what scourge I smite thee, but thou omittest to look from how great an enemy I keep thee free by My scourging. Remember therefore the battle, and speak no more: that is, keep thyself the more silent under the discipline of a Father, the more thou seest that thou art weak for the assaults of the enemy. Whilst then thou art smitten by My correction, in order that thou mayest bear it with patience, recal thino Satan's vain hopes. His destruction in sight of all. 593 enemy to mind, and consider not that every thing thou Book sufferest is hard, when by outward tortures thou art freed ^^^^^" from inward suffering. But because this Leviathan flatters himself with a false promise of the Divine compassion, after He had spoken of the terror of his strength, and had roused the mind of blessed Job with circumspection towards Him, (saying. Remember the battle, and say no more;) in order to shew his unpardonable guilt, He immediately added ; Ver. 28. Behold, his hope shall disappoint him. [E. V. 37. But this ought to be so understood, as to be referred'*^' ^■-' . XX. to his body also ; because all wicked men who fear not the strictness of Divine justice, flatter themselves in vain on His compassion. And He presently returns to console us, and foretels his coming destruction at the last judgment, saying; And in the sight of all he shall be cast down. For he will be cast down in the sight of all, because when the eternal Judge then terribly appears, when legions of Angels stand at His side, when the whole ministry of heavenly Powers is attending, and all the Elect are brought to behold this spectacle, this cruel and mighty monster is brought captive into the midst, and with his own body, that is, with all reprobates, is consigned to the eternal fires of hell, when it is said. Depart from Me, ye cursed, into everlasting fire, M.&t.25 which was prepared for the devil and his angels. O what a^^* spectacle will that be, when this most huge monster will be displayed to the eyes of the Elect, which at this time of contest, could he but be seen, might have too much terrified them ! But it is so ordered by the secret and wonderful judgment of God, that he is now conquered by His grace, though not seen by the combatants, and that then he is beheld by the joyful victors as already captive. But they then learn more fully how much they are indebted to the Divine assistance, when they have once seen so mighty a beast, whom they have now conquered in their weakness; and behold in the huge size of their enemy, how much they owe to the grace of their Defender. For our soldiers then return from this battle bringing back the trophies of their virtues ; and when, having recovered their bodies, they are now about to obtain, in that judgment, an admission to the heavenly kingdom, they behold first the most monstrous 594 God is Jiot cruel in tohat He does or permits. Job 41, strength of tliis ancient serpent, that they may not esteem -' lightly the danger they have escaped. It is therefore well said ; And in tlie sight of all lie will he cast down, because the sight of his death then causes joy, whose life, being now endured, daily engages with tortures in contest with the just. But as if we should immediately complain on hearing these things, and should say to the Lord, ' O Lord, Who art not ignorant that this Leviathan is of such great strength, why dost Thou arouse him to engage in contest with our weak- ness ?' He immediately added ; [E. V. Chap. xli. ver. L / will not rouse him as one that is cruel. '^ And as if the ground of the reason were immediately asked by us, ' How dost Thou not arouse him, as one that is cruel, since we know that Thou permittest him to devour and to destroy so many V He immediately added, saying, [E. V. Ver. 2. For who can resist My countenance '^ and ivho j?',^° hath first given to Me that I should repay him ? xxi. 38, In which two verses He fully stated both the might of His own power, and the whole weight of the reason. For on account of His power He said, For who can resist My conntetiance? And on account of the reason He added; Who hath first given to Me, that I should repay him ? As if He said, I do not rouse him up as one that is cruel, because I both rescue by My might My Elect from his power, and again, I condemn the reprobate not unjustly, but with good reason. That is, I am both able to rescue marvellously those whom 1 mercifully elect, and those whom I reject, I do not unjustly abandon. For no one has first given any thing to God, in order that the Divine Grace should follow him. For if we have prevented God by our good works, where is Ps. 59, that which the Prophet says; His mercy shall prevent me? If we have given any good works, in order to deserve His Eph. 2, grace, where is that which the Apostle says, By grace are ye saved through faith, and that not of yourselves, hut it is the gift of God, not of works ? If our love prevented God, 1 Joiin where is that which John the Apostle says ; Not that we ' ' loved Ood, hut that He first loved us ? Where is that which Hos. 14, the Lord says by Hosea ; / will love thee of My own accord? If without His gift, by our own strength we follow God, where is that which the Truth jnotests in the Gospel, saying, Man has no claim of right against His doings. 595 J Without Me ye can do nothing^ Where is that which II o Book says; No?nan can come to Me, except the Father, JVhich^^^^^^: hath sent Me, hath drawn him? Where is that which He 5" ° ' says again; Ve hare not chosen Me, but I have chosen you? ib.6,44. If we only prevent tlic gifts of good works by thinking aright i^- 1^> through our own strength, where is that which is again said so salutarily by Paul, that all self-confidence of the human mind might be cut away from the very root of the heart, when he says; Not that we are sufficient to think any 2 Cot. 3, thing of ourselves as of ourselves, but our sufficiency is of ' Qod ? No one therefore prevents God by his merits, so as to be able to hold Him as his debtor. But the All-just Creator has in a wonderful manner both chosen some beforehand, and justly leaves some in their own wicked habits. .39. But yet He does not display to His Elect mercy without justice, because He here weighs them down with hard afflictions. Nor again does He exercise on the repro- bate justice without mercy, because He here patiently endures those, whom He condemns hereafter for ever. If therefore both the Elect follow the grace which prevents them, and the reprobate receive according to that which they deserve ; both the Elect find something to praise in His mercy, and the reprobate have nothing to blame in His justice. It is, therefore, well said; Wlio hath first given to Me, that I should repay him ? As if it were plainly said; I am not compelled by any reason to spare the reprobate, because I am not bound to them as a debtor by any doings of theirs. For they therefore receive not the eternal rewards of the heavenly country, because now, when they could de- serve, they have of their free will despised them. But this very liee will is fashioned aright in the Elect, when their mind is raised above earthly desires, by the inspiration of giace. 40. For the good which we do belongs both to God, and | to ourselves. It is God's by preventing grace, our own by the free will which follows. For if it is not of God, why do we return Him thanks for ever ? Again, if it is not our own, why do we hope for rewards to be conferred on us ? Because then we do not give thanks undeservedly, vvc know that we are prevented by His grace. And again, because wc; do not 596 All things under God. How Leviathan shall * entreat.' Job 41, seek for recompense undeservedly, Ave know that by the com- '- — pliance of free will, we have chosen good deeds to perform. Tt follows ; All things thai are under heaven are Mine. It is clear to all persons, that not only those things that are under heaven, but that those very things, which from being created above the heavens, are called heavenly, subserve the will of Him by Whom they remember they were created. Why then does He speak only of things below and say. All things that are under the heaven are Mine ? xxii. 41. But because He is speaking of Leviathan, who no longer dwells in the abode of the ethereal heaven. He asserts that all things that are under the heaven are His, in order to teach that he also who has fallen from heaven, is subject to His power. As if He said. This LeAaathan has lost indeed My blessedness, but he has not escaped My authority : because even those very powers, which oppose Me Ijy their evil doings, are subservient to Me. It follows ; [E.V. Ver. 3. / will not spare him, nor his mighty words, and 'J framed for entreaty. xxiii. 42. Who can think this, which he knows he has never read, that the devil is about to ask pardon for his faults ? But perhaps that man, whom this Leviathan in the end of 2Thess.the world makes his peculiar vessel, {whom, as Paul attests, 2 8 ' ' the Lord Jesus shall slay with the spirit of His mouth, and shall destroy with the brightness of His coming,) alarmed at the presence of such great majesty, because he is unable 'inclina-to exercise his sti'ength, bends himself to prayer. But this * can be more fitly understood of his body, that is of all the wicked, who have I'ecourse at last to words of supplication, because they now scorn to perform its deeds. Whence the Mat,26, Truth says in the Gospel, Last of all come also the other virgins, saying, Lord, Lord, open to us. To whom it is ib. 12. immediately replied, Verily I say unto you, I know you not. But when he is said to compose words mighty for entreaty, he urges us the more to understand at this time that which we have said of his body in time to come. 43. For there arc some within Holy Church who otter to God long prayers, but have not the conduct of those who entreat. For they follow after heavenly promises in their petitions, but avoid them in their deeds. These sometimes Hoio Safrm's members noiv pray with mighty tourds. 597 feel even tears in their prayer, but when after the seasons of Book prayer pride has struck their mind, they immediately swell ^^^"^- up with the haughtiness of high-mindedness ; when avarice urges them, they frequently glow with the heat of covetous thought; when lust has tempted, they pant at once with unlawful desires; when anger has persuaded them, the flame of madness soon consumes their gentleness of mind. As we have said then, they both experience tears in prayer, and yet at the close of their prayers, when they are assaulted with the suggestions of sins, they remember not that they had wept for desire of the heavenly kingdom. Which Balaam openly stated concerning himself, who says, on beholding tiie tabernacles of the just. Let my soul die with Numb. the death of the just, and let my last end be like theirs. ' But when the time of compunction passed, he gave counsel against the life of those, to whom he had asked to be made like even in death; and when he found an occasion of avarice, he immediately forgot whatever he had wished for himself in the way of innocence. A prayer, then, which the perseveratice of continual love does not hold fast, has not the weight of virtue. And, as the contrary of this, it is well said of Hannah when weeping. And her countenance was noi Sam. more changed to a different form; namely, because her ' ' mind lost not after her prayers, by wantoning in foolish joy, that which at the season of its pi-ayer, it sought for with hardness of groans. But by some the labour of prayer is turned to the purpose of ti'affic. Of whom the Truth saj-s in the Gospel, JVhich devour widows houses under theMsLrk j)retence of long prayers. These shall receive greater judg- ' ' ment. Because therefore the prayers of the wicked, who are the body of this Leviathan, are in no way spared, when their prayers arc destroyed by their conduct, it is now rightly said, / will not spare him, nor his mighty words, and framed for entreaty. Although from the words being said to be mighty, and framed for entreaty, the emptiness of their prayer is plainly pointed out. For truly to pray is to utter bitter groans in compunction, and not well arranged words. But because the more severely the ancient enemy is crushed, the more does he expand in wickedness by manifold argu- ments; and because the Lord manifests his snares the more 598 Satan's disguise detected only through grace. Job 41, mercifully, the more artfully He observes them to be con- '- — cealed, it is rightly subjoined, [E. V. Ver. 4. Who ivill uncover the face of his garment ? xxiv ^^' '^^^^^ Leviathan tempts in one way the minds of men which are religious, and in another those which are devoted to this world. For he presents openly to the wicked the evil things they desire ; but he secretly lays snares for the good, and deceives them under a show of sanctity: he presents himself to the one more manifestly as wicked, as though thev were his friends, but to the others he covers himself, as it were, with a cloke of comeliness, as if they were strangers, in order to introduce secretly, concealed beneath the cover of a good action, the evils which he cannot publicly effect. Whence also his members, when they are unable to injure by open wickedness, often assume the guise of a good action, and. display themselves to be wicked in conduct, but yet deceive by their appearance of sanctity. For if the wicked were openly evil, they would not be received at all by the good. But they assume something of the look of the good, in order that while good men receive in them the appearance which they love, they may take also the poison, which they avoid, blended with it. Whence the Apostle Paul, on beholding some men under the cloke of preaching 2 Cor. devoting themselves to the service of the belly, says. For ' ■ Satan himself' transforms himself into an angel of light. What wonder then if his ministers are transformed as the ministers of righteousness? Joshua feared this transformation when, on seeing an Angel, he asked him on which side he Josh. 5, was, saying, Art thou ows, or our adversaries^ ? in order, i^-irtutis namely, that if he were of the adverse force", he might, from knowing that he was suspected, shrink from practising deception. Because therefore this Leviathan, in attempting a work of iniquity, frequently clothes himself with a semblance of sanctity, and because the garb of his simulation cannot be detected except by Divine grace, it is well said, Who will uncover the face of his garment ? Thou understandest, except Myself, Who inspire into the minds of My servants the grace of most subtle discernment, in order that, on the unveiling of his malice, they may see his face exposed, which he conceals closely covered under the garb of Entering his mouth, discerniny his lies. * Gates of hs face.'' 599 sanctity. And because he endeavours to con'upt the minds Book of the faithful sometimes by openly shewing himself, some- ^^^"^- times by suggestion, (for he acts at one time by deed, at another by persuasion,) it is rightly subjoined ; And who will enter into the midst of his mouth ? 45. Thouunderstandest, But I, Who by the discreet minds xxv. of the Elect examine the words of his suggestions, and prove that they are not such as they sounded. For they seem to promise what is good, but they lead to a fatal end. To enter, therefore, into the middle of his mouth is so to penetrate his words of cunning, as to make, not their sound, but their meaning, to be considered. Adam would not enter into the middle of his mouth, when he neglected to consider carefull}' the purpose of his persuasion. For he believed in truth that he was receiving Divinity through him, and he lost his immortality. From incautiously remaining then external to the meaning of his words, he utterly exposed himself to be devoured by his mouth. It follows ; Ver. 5. Who will open the gates of his face ? [E. V. 40. The ' gates of his face' are wicked teachers, who are ^^vi. called the gates of his face for this reason, because, every one enters through them, in order that this Leviathan may be seen, as it were, in the princedom of his power. For as sacred Scripture is wont to call holy men gates of Sion, (forPs.87,2. Sion is by interpretation, * watching,' and we deservedly call holy preachers the gates of Sion, because by their life and doctrine we enter the secrets of heavenly contemplation,) so also are the teachers of errors signified by the gates of this Leviathan; for when their false preaching is received, the way of perdition is opened to their wretched hearers. But these gates are generally opened before the eyes of men, in order to admit, but yet are closed in order to seize ; because in appearance they present right things, but in their doings they persuade evil things. They are closed therefore in order to seize, because they are kept by outward hypocrisy from being discerned within. But yet the Lord opens them with wonderful power; because He makes the hearts of hypocrites comprehensible to His Elect. JVho, therefore, will open the gates of His face? Thou under- standcst, except Myself, Who make manifest with clear 600 Satan's afjents^ a roic of teeth, hemming men round xoith terrors. Job 40, understanding to My Elect the teachers of errors who are — '■ — concealed beneath the semblance of sanctity. And because Antichrist, who rages with a twofold error, and endeavours both to draw the hearts of men to himself by sending his preachers, and to bend them by exciting the powers of the world, will also gain possession of these chief powers, the Lord well added concerning this Leviathan, saying, Iji a circle is the terror of his teeth. xxvii. 47. For He wished to change the expression, and, in another phrase, to call these his ' teeth,' whom He had above called ' gates.' For false preachers are his ' gc\tes,' because they open the entrance to perdition. They are his ' teeth,' because they break down from the solidity of truth those whom they seize in error. For as by the teeth of Holy Church we understand those who crush by their preachings the hardness of sinners, (whence it is said to her Sol. by Solomon, Thy teeth as jiocks of sheep that have been 2. ' shorn, coming rqj from the washing; and they are deservedly compared to shorn and washed sheep, because when assuming an innocent life they laid aside the old fleeces of their former conversation in the laver of Baptism,) so also the teachers of errors are typified by the teeth of this Leviathan. Because they mangle with their bite the life of the reprobate, and offer them, when withdrawn from the integiity of truth, in the sacrifice of falsehood. Their preaching might easily be despised by their hearers, but the additional terror of worldly powers exalts it in the judgment of men. 48. It is, therefore, rightly said, In a circle is the terror of his teeth, that is, the corrupted powers of this world protect the wicked preachers of Antichrist. For many of the powerful strive to alarm by cruelty those whom they, seek to seduce with their words. In a circle, therefore, is the terror of his teeth. As if it were openly said, These false preachers crush some by their persuasions, because there are others around them, who afflict with their terrors the minds of the weak. What a season of persecution will that appear, then, when some rage with words, and others with swords, to pervert the piety of the faithful } For who would not despise, even if he were weak, the teeth of this Leviathan, Union of false persuasion toit/i threats of secular power. GOl if terror did not defend them l)y a circle of worldly powers? Book But they are proceeded against willi twofold cunning, because ^J^^l: that which is said to them by some with flattering words, is enforced by others with the blows of swords. And the conduct of both of these, that is, of the powerful, and the persuasive S is summed up in the Apocalypse of John, in a\poten- short sentence, wherein it is said, 77ie power of the horses ^^^^^ was ill their month, (ind in their tails. For by the ' mouih' 'P^"^"- is typified the knowledge of the learned, but by the ' tad' ^v. 9, the power of men of the world. For by the ' tail' which is^^* behind is designated the temporal condition of this world which must be put behind us, of which the Apostle Paul says, /ifd one tJiiny I do, forgetting those things tchich are behind, Phii. 3, and reaching forth unto those things which are before. ^^* For every thing which passes by, is behind; but every thing which coming abides, is before. The power therefore of these horses, that is, of most evil preachers, who are hurrying on every where by^ carnal impulse, is in their mouth and their tail. Because they themselves indeed preach perverse things in their persuasion, but, by relying on temporal powers, exalt themselves by means of those things which are behind. And because ihey themselves may possibly appear despicable, they exact respect to themselves from their wicked hearers, by means of those, by whose patronage they are supported. Whence in this place also fear is rightly described as being in the circle of his teeth, because it is caused by many terrors that temporal power, though not the sentence of truth, is certainly dreaded in their perverse preachings. Whence the Psalmist Avell de- scribed this same Antichrist, saying, Under his tongue is ^^ labour^ and sorrow : he sitteth in ambush with the rich in 7- 8. secret places. For, on account of his perverse doctrines, labour and soitow is under his tongue. But on account of his display of miracles he sitteth in ambush; but on account of the glory of secular power, with the rich in secret places. But because he uses at ihe same time both the craft of miracles, and earthly power, he is said to sit both in secret places, and with the rich. Ver. G. His hodii as molten shields. [E. V. 49. Holy Syipture is wont to use the word ' shield,' xxviii. VOL. HI. K r 602 Satan's body, ivhy like ' molten shields.'' Job 41, sometimes in a favourable, sometimes in an unfavourable — - — way. For the defence of a shield is often put for Divine protection, but it is sometimes used for the opposition of man. For it is put for Divine protection, as is said by the Ps.5,12. Psalmist, Thou Jiast croicned ks nitli the shield of Thy good will. The Lord is said to crown as with a shield, because those whom He assists by protecting, lie crowns by reward- ing. Again, a ' shield' is put by the same prophet for the Ps.76,3. opposition of man, as he says elsewhere, There brake He the horns, the bow, the shield, the sivord, and the battle. For by ' horns' is designated the haughtiness of the proud, by the ' bow' the snares of those who strike from fiir; but by a ' shield' obstinate hardness in defence, by a ' sword' a blow near at hand ; but in ' battle' the movement of the mind itself against God. And the whole of this is doubtless crushed in Holy Church, when the minds of those who resist God are tamed by the yoke of huniility placed upon them. Hence it Ps.46,9. is again said by the same Psalmist, He will break the how, and snap the arms, and burn the shields in the fire. For the Lord breaks the bow, when lie scatters the secret machinations of those who lie in wait. He snaps the arms, when He crushes the patronage of man, which had been raised up against Him. He burns the shields in the fire, when by the heat of the Holy Spirit He kindles into the warmth of penitence and confession the minds of sinners which defend themselves with stubborn hardness. But because the body of this Leviathan is in this place compared to ' molten' shields, it is suggested to us to enquire, that every vessel which is molten is indeed hard, but yet when it falls it is usually fragile. If shields then are molten, they are strong in bearing the blows of arrows, but arc fragile when they fall. They are not indeed penetrated by the blow of those that strike them, but shiver into fragments by their own fall. The body therefore of this Leviathan, that is, all the wicked, because they are hardened by obstinacy, but fragile in their life, are compared to molten shields. For when they hear the words of ju'eaching, they permit not any shafts of reproof to penetrate them ; because in every sin which they commit they oppose the shield of proud defence. For when any one of such persons is reproved for the guilt of his Sinners ivard off arroios of reproof with excuses. 60S iniquity, he does not think at once how to correct his fault, I^ook but what to oppose in aid of his defence. He is tliercfore ^^^"^j not penetrated by any arrow of truth ; because he receives the words of holy reproof on the shield of proud defence. Whence it is well said by Jeremiah concerning the Jews who were guarding themselves against the precepts of the Lord by a proud defence. Thou wilt render unto them a Lam. 3, recompense, O Lord, according to the work of their hands. And he immediately mentioned this same recompense more expressly, saying, Thou wilt gire them a shield of heart, Thy'\\>.Q5. labour. For the labour of the Lord which appeared among men was His passible Humanity, which the Jews despised, when they beheld it, with their proud thoughts ; and they scorned to believe Him to be immortal. Whom in His passible nature they saw to be mortal. And when they beheld His humility, being hardened with the haughtiness of pride, they laboured with the greatest care that the holy words of preachers should not penetrate their minds. Whilst the Lord then was rendering them a recompense for their evil deeds, He ' gave them as a shield of heart His labour :' because by a righteous judgment He proved them to be obstinately proud against Him, by His very labouring in infirmity for our sakes. For they rejected in truth the words of preachers, because they disdained in the Lord the weak- nesses of His sufferings. They had therefore the labour of the Lord as a shield of heart against the Lord Himself, because He appeared despicable to men of haughty thoughts, even in that He became humble for their sake. 50. This shield, as we have already said above, that first sinner held up ; who, when the Lord asked him, why he had touched the forbidden tree, referred not the fault to himself, but answered that he had received it from the woman whom the Lord had given him ; in order indirectly to throw back his guilt on his Maker, Who had given him a woman to offer such advice. The woman also when questioned held up this shield, when she also referred not the blame to herself, but re])licd that it was by the persuasions of the serpent, saying, The serpent beguiled me, and J did eat ; in order Gen. 3, that she also might indirectly refer her guilt to her Maker, for having permitted the serpent to enter in thither to persuade ij r 2 604 Scales of hardness in sin. St. Paul dropped them. Job 41, them thus. Eut the serpent is not questioned at this time, '■ — because his repentance was not sought for. Bui they, whose repentance was sought for, held up the shield of most sinful defence against the words of most rigliteous reproof. Whence it is now^ become even a habit with sinners, for a fault to be defended, when it is repi'oved, and for guilt to be increased by the very means by which it ought to be terminated. It is therefore well said, His body as molten shields ; because all the wicked prepare shields of defence as if against the shafts of enemies, that the words of their reprovers may not reach them. But He lays open to us still more expressly this very body of his, when He subjoins; Compacted luith scales pressing each other. XXIX. 51. Xtis said that the body of the dragon is covered with scales, to keep it from being quickly penetrated with shafts. In like manner the whole body of the devil, that is, the multitude of the reprobates, when reproved for its iniquity, endeavours to excuse itself with whatever evasions it can, and opposes, as it were, some scales of deft-nce, that it may not be transfixed with the arrow of truth. For whoever, when reproved, seeks to excuse rather than to lament his sin, is covered, as it were, with scales, when assailed by hol}^ preachers with the sword of the word. He has scales, and therefore the sword of the word has no way of reaching his heart. For the spiritual sword is kept by the hardness of the flesh fiom being plunged into him. 52. Saul had become hardened against the Lord with carnal wisdom, when no arrow of Gospel preaching penetrated his heart. But after he had been smitten by severe reproof from heaven, and blinded by the heavenly vision, (for he had lost light in order to receive it,) on coming to Ananias he is illuminated. And because in this illumination he lost the Acts 9, stubbornness of his defence, it is well written of him ; There J 8 fell from his eyes as it had been scales. The hardness of a carnal integument had in truth pressed upon him, and therefore he saw not the rays of the true Light, l^ut after his haughty resistances were overcome, the scales of his defences fell off. They fell indeed under the hands of Ananias from the eyes of his body, but they had already fallen before, at the reproof of the Lord, from the eyes of his Uhatjirst told him. Hardness of hypocrites. 005 lieurt. For when he was lying wounded witli the shaft of Book deep reproof, he asked wilh heart aheady huml)le and pene- xxxiii trated, saying, Lonl^ idiat icilt Thou have me to do? The Acts 9, arrow of truth had already reached the inmost parts of the heart, on the removal, namely, of the scales, when he had laid aside the haughtiness of pride, confessing that Lord Whom he had assailed, and not knowing what to do, was thus en- quiring. Let us behold, where is that cruel persecutor, where the ravenous wolf. Behold, he is already turned into a sheep, which asks for the path of the shepherd in order to follow it. And it is to be observed, that when he said, Who art 77«oz/, ibid. 6. Lord? the Lord does not reply to him; I am the Only-Begotten of the Father, 1 am the Beginning, I am the Word before all ages. For because Saul scorned to believe in the Incarnate Lord, and had despised the weaknesses of His Humanity, he heard from heaven that which he had despised; / am Jesus'i^^^- of Nazareth, Whom thou persecutest. As if He were saying. Hear from Me this from above, which thou despisest in Me below. Thou hadst scorned the coming of the Maker of heaven on earth, therefore learn from heaven of the Man from earth, in order that thou mayest more greatly fear in Me the mysteries of My infirmity, the more thou beholdest even them exalted in heavenly places to excellence of power. In humbling thee, therefore, I teach thee not that I am God before all worlds ; but thou hearest from Me that which thou disdainest to believe of Me. For after He had said, Jesus, He added, still farther to express His earthly abode, of Naza- reth. As if it were openly said, Bear with the infirmities of My humility, and lose the scales of thy pride. 53. But it should yet be known, that though these scales of defences cover nearly the whole of mankind, yet that they specially weigh upon the minds of liypocrites, and crafty men. For they shrink the more vehemently from confessing their own faults, the more they are foolishly ashamed of ajjpearing as sinners before men. When their pretended sanctity is therefore reproved, and their hidden wickedness is detected, it opposes the scales of defence, and repels the sword of truth. Whence it is well said by the Prophet against Judaea, There the lamia hath lain down, and hath found rest jg. 34 for herself, there the hedfjehog had its hole. For by the ^•*- ^^- 606 llie crafty sinner defends himself like the hedgehog. Job 41,' lamia' are designated liypocritcs, but by the 'hedgehog' all '- — the wicked who protect themselves by divers defences. For the 'lamia' is said to have the face of a man, but the body of a beast. Thus also in the first appearance which all hypo- crites present, there is a kind of fashion of sanctity ; but that which follows is the body of a beast, because the deeds which they attempt under the show of goodness, are very wicked. But under the name of ' hedgehog' is designated the defence of wicked minds ; because, namely, when a hedgehog is being seized, his head is seen, and his feet appear, and all his body is beheld ; but presently, as soon as he has been seized, he gathers himself up into a ball, draws his feet inward, hides his head ; and the whole which was before seen at once, is lost at once in the hands of him that holds it. Thus, doubtless, thus are wicked minds, when they are caught in their own excesses. For the head of the hedgehog is seen, because it is seen with what beginnings the sinner made his approach to sin. The feet of the hedgehog are seen, because it is seen with what footsteps his wickedness has been perpetrated ; and yet the wicked mind, by suddenly- adducing its excuses, draws its feet inward, because it con- ceals all the footsteps of its iniquity. It withdraws its head, because, by its extraordinary defences, it shews that it has never even begun any thing wicked ; and it remains as a ball in the hand of him that holds it, because he who reproves a sinner, suddenly losing all which he had before known, holds the sinner involved within his conscience, and he who had before seen the whole, by detecting it, being deceived by the evasion of a wicked defence, is equally ignorant of the whole. The hedgehog therefore has a hole in the reprobate, because the wicked mind, gathering itself within itself, hides in the darkness of its defence. But the Divine discourse shews us also how the sinner, in thus excusing himself, and in thus • caligi- clouding over, by his defences which serve to obscure ', the eye of his reprover which is fastened upon him, is supported by those who are like him. It follows; [E. V. Ver. 7. One is joined to another^ and not even a hreath ' comes between them. XXX. 54. These scales of sinners arc both hardened and joined together, so as not to be penetrated by any breath of life The wicked prottct each other like clote scales. ()07 iVoin the iiiuiith ol" preachers. For those whom a like Book guilt associates, the same does a perverse defence also ^x^"^- crowd together in obstinate agreement, in order that they may protect each other witli mutual defence for their sins. For every one fears for himself, when he beholds another admonished or corrected, and therefore arises with the like feeling against the words of reprovers, because, in protecting another, he protects himself. It is therefore well said ; One is joined to anolJter, and not even a breath comes between them ; because while they mutually shield each other in their iniquities by their proud defence, they suffer not the breath of holy exhortation in any way to reach them. But He added still more plainly their deadly agreement, saying ; Ver. 8. Theij will adhere one to another, and hokVuuj each [e. v. other they will not be separated. ^"^'^ 55. For they who might be corrected, if divided, persevere, xxxi. when united, in the obstinacy of their iniquities : and are day by day the more easily separable from the knowledge of righteousness, the moi'e they are not mutually separated from each other by any reproach. For as it is wont to be injurious if unity be wanting to the good, so is it fatal if it be not wanting to the wicked. For unity strengthens the perverse, while it makes them accord ; and it makes them the more incorrigible, the more unanimous. Of this unity of the reprobate it is said by a wise man; The contjreyation Ecdna. of sinners is tow (fathered together. Of this the Prophet ^^'^' Nahum says; As thorns embrace each other, so is the feast ^almm. 0/ those who drink togetlier. For the feast of the reprobate ' ^ " is the delight of temporal pleasures. In which feast they doubtless drink together, who make themselves drunk alike with the allurements of their delight. Because therefore an equal guilt unites, for their own defence, the members of this Leviathan, that is, all the wicked, whom the word of God compares to scales comjjacted together, it is well said; Tltey will adhere one to another, and holding each other, they will never be separated. For they cannot be separated when holding each other, because they are the more bound together for their mutual defence, the more they remember that they arc like each other in all things. Having described 608 Sneezing of Leviatfian^ SataiCs last violence. Job 41, then his body, the discourse goes back to his head, and '- — what power the ancient enemy exercises by himself in the time of tlie closing perseciuion, is set forth. For it follows; [E. V, Ver. 9. His sneeziiif/ is iJie splenduHr of fire. xxxii ^^' This passage we expound the better, if we first enquire, how sneezing is produced. For in sneezing the breath rises up from the breast, and when it finds no pores open for its escape, it touches the brain, and, passing out condensed through the nostrils, it shakes at once all the head. In this body therefore of Leviathan, that is, in either malignant spirits, or reprobate men, who have adhered to hira through resemblance in their guilt, a breath rises, as it were, from the breast, when pride exalts itself through the power of the present world. And it finds as it were no pores for escape; because in this raising up of itself against the just, it is kept, by God's provision, Irom prevailing as much as it desires. But it ascends and touches and shakes the brain, because the collected pride of Satan strikes the sense more closely at the end of the world, and disturbs the head, when it excites more vehemently the author himself of malignant spirits to tile persecution of the faithful, by hiui who is called Anti- christ. Then does the condensed breath come forth through his nostrils, because the iniquit}' of his pride is fully set forth by the open blasts of his malice. Because therefore sneezing especially shakes the head, that last commotion of this Leviathan, with which he enters into that accursed man, and by him rules over the reprobate, is called his ' sneezing.' And he rouses himself at that time with such power, as to confound, if possible, even the Elect members of the Lord : he makes use of such signs and prodigies, as to seem to glitter with the power of miracles, as if with a kind of light of fire. Because his head then strives, when aroused, to shine forth with miracles, his sneezing is rightly called the splendour of fire. For in rousing himself to persecute the just, he shines ibrth before the eyes of the reprobate with mighty signs. And because the wise ones of the world adhere to his tyranny, and he exercises by their advice every evil which he attempts, it is rightly subjoined, And his eyes as the eyelids of the niorniny. xxxiii. 57. For by his ' eves,' which are fixed in his head, and His ct/es^ ill counsellors; his false liyht. GO*) .serve tlie purpose ol" sight, bis counsellors are not improperly Book designated, who, when they foresee in their perverse machi- ^^^^"' nations in what manner what things are to be done, point out to his evil workers a way, as it were, for their feet. And Ihcy are rightly compared to the eyelids of the moi'ning. For by the ' eyelids of the morning' we understand the last hours of the night, in which the night opens, as it were, its eyes, when now settintr forth the beginnings of the coming light. The prudent then of this world, who adhere to the perverse counsels of the malice of Antichrist, are, as it were, the eyelids of the morning, because they declare that the faith in Christ which they meet with is, as it were, the night of error, and profess that veneration for Antichrist is the true morning. For they promise to banish the darkness, and to announce the light of truth by brilliant miracles ; because they cannot persuade what they wish, unless they profess to otter better things. Whence also this very snake, when speaking to our first parents in paradise, by pretending to provide something better for them, opened as it were the eyelids of the morning, when he reproved in their innocent minds the ignorance of humanity, and promised the know- ledge of Godhead. For he banished, as it were, the darkness of ignorance, and announced the divine morning of eternal knowledge, saying; Your eyes shall he opened, and ye shall Gen. 3, be as yods, knoiviny good and evil. In like manner when coming then in that accursed man, his eyes are compared to the eyelids of the morning, because his wise ones reject the simplicity of the true faith, as if the darkness of the night which is past, and display his lying wonders as the rays of the rising sun. But because this Leviathan not only has eyes to foresee evil things with malignant designs, but also oi)ens his mouth to pervert the minds of men, (since by his wicked preachers he inflames the hearts of his hearers to love the deceit of error,) it is fitly subjoined; Ver. 10. OhL of his nioulh proceed hwtps. [E. V. 58. For those who look forward are called his ' eyes,' xxxiv. but those who ])reach, his ' mouth.' But lamps ])roceed from this ' mouth,' l)ecause they inllame the minds of their hearers to the love of misbelief, and from seeming to shine by wisdom, they doubtless thence burn with wickedness. 1] 610 Htjpocritcs smell sweety bum dim, like torches. Job 41, But vvliat kind of li^^il their wisdom is, is shewn, when it is 10. . . . . '— immediately subjoined, As kindled torches of fire. XXXV. 59. Behold the hypociisy of those is now plainly described, whose preaching is compared to lamps of torches. For when a torch is lighted, it has a sweet scent, but a dismal light. And so because these preachers of Antichrist claim lo themselves a show of sanctity, but yet practise works of iniquity, the smell, as it were, which they emit is pleasant, but the light they give is dark. For they smell sweetly through their pretence of righteousness, but burn gloomily by their perpetration of iniquity. The malice of their hypo- crisy John sums up in a brief description in the Apocalypse, Rev. 13, saying; / beheld another beast coming up out of the earth, having two horns like a Iambus, and he spake as a dragon. He had spoken indeed of the first beast, that is. Antichrist, in a former description; after whom this other beast is said to have also come up, because the multitude of his preachers after him boasts in his earthly power. For to come up from the earth is to boast in earthly glory. And it has two horns like a lamb, because, through his pretended sanctity, he falsely asserts that that wisdom and conduct exist in him, which the Lord truly possessed in Himself in a special manner. But because under the appearance of a lamb he infuses into his reprobate hearers the poison of serpents, it is there rightly subjoined; And he spake as a dragon. If this beast there- fore, that is, the multitude of preachers, were to speak openly as a dragon, he would not appear like a lamb. But he assumes the aj)pearance of a lamb, in order to perform the works of a dragon. Both of which points are here expressed by lamps of torches ; because they both burn mistily by their malicious doings, and smell, as it were, sweetly, by the hypocrisy of their life. 60. But we must not suppose that the preachers of Anti- christ will appear then only, and that now they take no part in the deception of men. For even now, before he appears himself, some preach him in words, but most by their conduct. Are not they the preachers of his hypocrisy, who while they hold the holy orders of God, grasp with all their desires the fleeting world, who profess that all their doings Antichrists preachers to be tested, like base coin. Gil are virtues, but every thing they do is sin ? liut the more Book the mind of the Eleet keeps close to the liglit, the morc^i'^i^' keenly does it see how it should distinguish virtues from vices. But what wonder is it that wo do that spiritually, which we see money-changers daily performing in the body? Who, when they receive a coin, examine first its quality, afterwards its shape, but last of all, its weight, lest either brass should be concealed under the appearance of gold, or 1( st the shape of counterfeit coin should disgrace that which is tridy gold, or lest deficient weight should prove that to be light, which is both gold, and of the proper shape. When therefore we behold the wonderful works of men whom we know not, we ought, as skilful money-changers, to betake ourselves to the scales of our heart, in order for our judgment first to weigh the gold, lest sin should conceal itself under the cloak of virtue, and lest that which is done with evil intention should be veiled under the appearance of what is right. And if the character of its intention is approved, we must next look for the shape of the stamp which has been impressed on it, whether it is stamped by approved moneyers, that is, by the ancient fathers, and is not distorted, by any error, from a resemblance to their life. Cut when both its quality is ascertained by its intention, and its right shape by a model, it remains for us to examine its fiill weight. For if a good deed which is brilliant with signs and miracles, pos- sesses not the full amount of perfection, it ought to be anxiously considered with careful circumspection, lest an imperfect thing, when taken for a perfect one, should turn to the loss of the receiver. How then do the preachers of Antichrist, who know not in what they do the power of right intention, possess the quality of a true coin? For they seek not thereby their heavenly country, but the height of temporal glory. How do they, who, by persecuting the just, disagree with all the piety of the just, differ not from the shape of a true coin ? How do they, who have not only not attained the perfection of humility, but have not even reached its thresh- hold, display in themselves the weight of full amount? Hence, then, hence let the Elect know how to despise the wonders of those persons, whose conduct plainly impugns everv thing which is said to have been done by the holy 612 Antichrist all but deceives the very Elect. Job 41, fathers. But even the verv Elect, on belioldrao: so maRV 11 . . ' . . '— wonders, and in trembhng at liis many miracles while they despise his life, suffer in their heart a kind of mist of doubt. Because while his wickedness exalts itscll" by prodigies, their clearer sight is in a measure obscured. Whence it is rightly subjoined ; [E. V. Ver. 11. Out of his nostrils goeth smoke. *-' . 61. For the sight of the eves is pained by smoke. Smoke xxxvi. . ° " . . is therefore said to go out of his nostrils ; because by the craft of his miracles a darkening doubt is generated for an instant even in the heart of the Elect. A smoke goes out of the mouth of Leviathan, because, on account of his lying wonders, a mist of alarm confuses the eyes even of good minds. For when his terrible signs have been seen, then do gloomy thoughts crowd together in the hearts of the Elect. It is hence that that which we have already brought forward is spoken by the mouth of Truth in the Gospel; Mark False Chris ts and false prophets shall rise, and shall shew ' * sigjis and ivonders, so as even for the Elect, if possible, to be led into error. In which subject it must be specially enquired, how either those who are Elect can be led into error, or why the words ' if possible' are subjoined, as if doubtingly, when the Lord, Who foresees all things, looks forward to what is to be done. But since both the heart of the Elect is shaken with anxious thought, and yet their constancy is not moved, the Lord included both points in this one sentence, saying, So as even for the Elect, if possible, to be led into error. For to stagger in thought is, as it were, to err already. But it is immediately subjoined, If p)0ssible ; because it is without question impossible for those who are Elect to be fully involved in error. But in this mist of smoke the warmth of their minds is also well expressed, when it is immediately subjoined ; As of a heated and boiling pot. xxxvii. 62. For at that time every soul is as a boiling pot, sustaining the assaults of its thoughts, like the foam of boiling waters, which both the fire of zeal puts in motion, and temporal oppression, after the manner of a pot, keeps confined within. Whence John also, when relating the Rev.13, ^yQj^^jgPg of this beast, added, So that he maketh fire come Satan, like a hasilish^ breathes hlinding smoke. 013 duun/rom heaven. For for fire to come down from heaven, Poor is for fiames of zeal to pour forth from the heavenly souls of^^xiii. the Elect. But because this Leviathan is called in another place not merely a serjjcnt, but also a basilisk', because he' a"^«i rules over unclean spirits, or reprobate men, as Isaiah says, king.' Out of the serpenVs root shall come forth a basilisk, we Is- 1 4, must attentively observe how a basilisk destroys, that by" the doings of the basilisk, his malice may be more plainly made known to us. For a basilisk does not destroy with its bite, but consumes with its breath. It often also infects the air with its breath, and withers with the mere blast of its nostrils whatever it has touched, even when placed at a distance. 63. NVe are hence then, we are hence compelled to con- sider, because smoke is said to proceed from his nostrils, even before he appears openly, what he is daily working in the hearts of men by the smoke of his pestilent breath. For because, as we said also above, the sight of the eyes is weakened by smoke, smoke is rightly said to proceed from the nostrils of him, by whose hurtful inspirations an evil thought arises in the hearts of men, by which the keenness of the mind is blunted, so that the inward light is not seen. For he breathes forth darkness, as it were, from his nostrils, because from his crafty inspirations he heaps up, in the hearts of the reprobate, the heat of many thoughts, from love of this temjioral life. And he nniltiplies, as it were, clouds ' ofs giobos. smoke, because he crowds together in the mind of earthly men the most trifling anxieties of this present life. This smoke, which conies forth from his nostrils, sometimes affects for a time the eyes even of the Elect. For the Prophet was enduring this smoke within, when he said, iMiiieFs.G,7. eye is disturbed because of anger. He was oppressed by its pouring in upon him, saying, My heart is troubled Ps.zs, within nte,and the light ^- penetrated the minds of the proud. Of these aiTOws it is said to the coming champion. Thine arrows are sharp, OPs.45,5. T]wu most mighty, people shall fall under Tliee in their heart. An ' archer' then is he, who by the bow of holy intention fixes in the hearts of his hearers the words of sound exhortation. Because then this Leviathan despises the words of preachers, and when he has wounded the minds of the reprobate by his evil persuasions, does not, in his hardness, in any wise abandon them even in the midst of darts, it is rightly said. The archer shall not put him to flight. As if it were plainly said, The aiTOw of a holy preacher does not dislodge him from the hearts of the reprobate ; because, whoever is seized by him, scorns at once to listen to the words of preachers. Whence the liOrd, being deservedly angry for their Ibrmer sins, says by the Prophet of those whom He abandons in the hands of the ancient enemy, / will send among you serpents, basilisks, for ivJioin there is Jer. 8, no charm. As if He were saying, I will deliver you up by^'" just judgment to such unclean spirits, as cannot be shaken off by you, by the exhortation of preachers, as if by the word of charmers. But because this Leviathan is not driven from the hearts of the reprobate by the darts of holy preaching, his very contempt for holy men is also added, when it is immediately observed ; T7ie stones of the sling are turned with him into stubble. 22. What is typified by the ' sling,' but Holy Church .? xi. For when a sling is whirled round, so do stones lly out of it, for the breasts of the adversaries to be struck therewith. In like manner when Holy Church is led through a circuit of tribulations, in the whirl of time, mighty ujcn come forth VOL. III. T t 634 Sling-stonesofthe Church scorned. Meaning of ^Hammer.' Job 41, from her, bv whom the hearts of the wicked are to be beaten 20. '■ — as if by the blows of stones. Wlience the Lord says to the Zech. 9, Prophet concerning good teachers, Tliey shall devour, and subdue with sling stones. For holy teachers who train others also in virtue, devour their enemies, when they change them 1 one within' their own body by the power of conversion. And they subdue them with sling stones, because while they train all the mighty men in Holy Church, they crush by their means the hard breasts of proud adversaries. Whence also the 1 Sam. giant Goliath is killed by the stone of the sling ; because the ' ^^' lofty height of the devil is overcome by a single stone of Holy Church. Because then this Leviathan, when he has assumed that accursed man, despises all the mighty ones of the Church, as if they were weak, and crushes their strength for a season, is it now rightly said. The stones of the sling are turned with him into stubble. As if it were plainly said, He reduces as it were into the softness of stubble the strength of Saints, whose tongue before smote his breast with hard blows. For then putting forth all the strength of his iniquity, the more he grieves at being vanquished by them spiritually, the more fiercely does he prevail against them bodily. And because he considers that he has no power against their spirit, he carries out in their flesh all the methods of his cruelty. But what wonder if he despises the strength of men, since he scorns even the very torments of the heavenly judgment against him. Whence it is also subjoined, [E. V. Vei-. 20. He tvill esteem the hammer as stubble. 29-]., 23. As if he were saying, He despises even the weight of that reproof, which strikes him by a punishment coming from above. For in Holy Scripture by the name ' hammer' is sometimes designated the devil, by whom the faults of offenders are now smitten. But it is sometimes taken for the smiting of heaven, by which even the Elect feel blows from above, in order to amend their evil ways : or it strikes the reprobate with just indignation, in order that by now anticipating eternal punishments, it may shew them what they also deserve hereafter. For that the ancient enemy is expressed by the term * hammer' the Prophet witnesses, when he observes the power of the last judgment upon him, Jer. 50,and says, How is the hammer of the whole earth broken and Satan treats even Cod's vengeance nUh scorn. 635 crushed ? As if he wciv saying, Who can imagine with what Book a whirling stroke, at the coming of the last jndgment, the Lord ^^^^^' shatters him with eternal damnation, by whom He smites those vessels of His which are to be fashioned for the use of His service ? Again, by a ' hammer' is expressed a blow from heaven, which is signified by Solomon building the temple, when it is said. And the house when it teas in i Kings building, uas built of stones hewn, and made ready, and ' neither hammer, nor hatchet, nor any tool of iron was heard in the house, while it was in building. For what did that house typify but Holy Church, which the Lord inhabits in heavenly places ? To the building of which the souls of the Elect are brought, as if they were some polished stones. And when it is built in heaven, no hammer of discipline there any longer resounds, because we are brought thither, as stones hewn, and made ready to be arranged in places fitted for us according to our desert. For here we are beaten outwardly, in order that we may arrive thither with- out reproach. Here does the hammer, here the hatchet, here do all the iron tools of blows resound. But in the house of God no blows are heard, because in the eternal coimtry the noises of smitings are now hushed. There the hammer strikes not, because no punishment afflicts. The hatchet cuts not, because no sentence of severity casts out those who have been once received within. The instru- ments of iron resound not, because not even the slightest scourges are any longer felt. Because then the weight of the heavenly blow is expressed by a hammer coming down from above, what is meant by this Leviathan despising the hammer, except that he scorns to dread the blows of the heavenly punishment .'' And he counts the hammer as stubble, because he prepares himself for the weight of just wrath, as if against the lightest alarms. Whence it is also added still more expressly; And will laugh at Him that shaketh the spear. 24. For the Lord shakes a spear against Leviathan, xiii. because He threatens a severe sentence in his destruction. For to ' shake a spear' is to prepare for him eternal death through strict punishment. But the apostate spirit, despising the Author of his life, even with his own death, laughs at T t 2 636' Various meanings of' the sun.'' Job 41, Him that shaketh the speav; because whatever severe, vvhat- ^cver horrible fate he foresees approaching from the strict judgment, he fears not to suffer it : but the more he per- ceives that he cannot escape eternal torments, with the greater cruelty does he rise up in practising his wickedness. And when the wise ones of this world behold him made firm with such perseverance, and such might, in all that he desires, they, most of them, incline their hearts to yield to his tyranny ; and all that they know by the gift of God, do they turn against Him and apply to the service of His enemy. Whence it is also rightly subjoined ; [E. v. Ver. 21. The rays of the sun will be under him. ^j^ 25, For in Holy Scripture when the ' sun' is used figu- ratively, there is designated sometimes the Lord, sometimes persecution, sometimes the display of an open sight of any thing, but sometimes the understanding of the wise. For by the ' sun' the Lord is typified, as is said in the Book of Wisdom, that all the ungodly in the day of the last judg- ment, on knowing their own condemnation, are about to say; "Wisd.5, We have erred from the way of truth, and the light of ^' righteousness hath not shined unto us, and the sun rose not upon us. As if they plainly said: The ray of inward light Rev. 12, has not shone on us. Whence also John says; A woman *• clothed with the sun, and the moon under her feet. For by the ' sun' is understood the illumination of truth, but by the moon, which wanes and is filled up every month, the change- ableness of temporal things. But Holy Clmrch, because she is pi'otected with the splendour of the heavenly light, is clothed, as it were, with the sun ; but, because she despises all temporal things, slie tramples the moon under her feet. Again, by the ' sun' is designated persecution, as the Truth Mat.13, says in the Gospel, that the seeds which sprang up without ^" roots withered when the sun arose. Because, namely, the words of life which flourish for a moment of time in the heart of earthly men, are dried up by the heat of persecution coming upon them. Again, by the ' sun' is designated the setting forth of a clear view, as the Prophet announces the Ps.19,4. Lord of all things appearing to our eyes, saying ; He hath set His tabernacle in the sun. As if he were saying. He displayed in the light of clear vision the mystery of His Wise men subject to Satan, ' rays of sun under his feet? 637 assumed humanity. And as it is said to the same Prophet Book by the Divine voice by Nathan; For thou didst it secretly ; xxxiv. but I will do this thing in the sight of all Israel, and in the 12 ^i™! sight of the sun. For what does he mean by the sight of the sun, except the knowledge of manifest vision. Again, by the name ' sun' is expressed the understanding of the wise, as it is written in the Apocalypse; The fourth nngel'^ewie, poured forth his vial upon the sun, and it ivas given unto him to afflict men with heat and fire. To pour forth a vial upon the sun is in truth to inflict the punishments of perse- cution OTi men shining with the splendour of wisdom. And it was given unto him to afflict men with heat and fire. Because when wise men, overcome by tortures, are smitten with the error of evil living, the weak, being persuaded by their example, bui-n with temporal desires. For the falls of the strong increase the destructions of the weak. That the acuteness of wisdom is designated by the ' sun,* is said also in the way of comparison by Solomon ; A wise man con- Ecdus. tinueth as the sun, a fool changeth as the moon. What then^ ' is pointed out in this place by the rays of the sun, but the acuteness of wise men .'' For because many, who seemed to be resplendent in Holy Church with the light of wisdom, cither caught by persuasions, or alarmed by threats, or overpowered by tortures, submit themselves at that time to the power of this Leviathan, it is rightly said, The rays of the sun will be under him. As if it were plainly said. These, who within Holy Church seemed by the acuteness of wisdom to shed, as it were, rays of light, and by the authority of rectitude to be resplendent from above, submit themselves under the power of this Leviathan by their evil doings, so as no longer to shine from above by sound preaching, but to submit to him by obeying him in perverse ways. The rays therefore of the sun are under him, when some, even learned men, do not exalt the acuteness of their wisdom by acting freely, but bend themselves down, both by the perversity of their doings, and by the fawning of adulation, to the steps of this Leviathan; so that their understanding, which by the gift of heaven was like a sun to them from above, is cast down, by earthly desire, beneath the feet of the ancient enemy. And accordingly even now when any of the wise 638 Pouers of mind misapplied. Meanings of ^ gold.'' Job 41, or learned, for the sake of advantage, or of the glory of -^^ — temporal life, submits, by falling into flattery, to the powers of the world who work wickedness, a ray of the sun casts itself, as it were, beneath the feet of the coming Antichrist. And Behemoth lunnbles, as it were, beneath himself the light of heaven, when he tramples under foot, through their fatal assent, the minds of the wise. The rays, therefore, of the sun submit themselves to the feet of this Leviathan, as often as those who seem to be resplendent with the light of doctrine derive, through excessive acuteness, wrong opinions from Holy Scripture, and by their perverse opinions yield themselves up to his errors. For when they set themselves up against the faithful preaching of the truth, they follow by their false opinions the footsteps of this Leviathan. The rays of the sun are under him, as often as those who are learned, or powerful with the light of understanding, either exalt themselves in pride, to the contempt of others, or putting aside the lofty thoughts they feel, are polluted with the filthy desires of the flesh, or, forgetting heavenly things, pursue those of earth, or, not remembering that they are earth, boast vainly of their knowledge of heavenly things. Whence it is there also rightly subjoined. He will strew gold under him like clay. XV. 26. For by the term ' gold' in Holy Scripture is under- stood sometimes the brightness of Divinity, sometimes the splendour of the heavenly city, sometimes charity, some- times the brightness of secular glory, sometimes the beauty of sanctit)\ For by the name ' gold' is designated the very inmost brightness of Divinity, as the appearance of tlie Sol. Bridegroom is described in the Song of Songs ; His head is 11. ' ^^^y others tuivihlr heariju/. fiol hence it is said by the same David; //' / did not think Book . XX\IV humbly, but exalted my soul. Hence Solomon invites thep^ \ ■' little ones to wisdom, saying; If auy is a little one, let him\. come to her. But he who as yet despises not himself, does^'^^^' ' not lay hold of tlie humble wisdom of God. Hence the Lord says in the Gospel; / thank Thee, O Father, Lord o/"Mat.ii, heaven and earth, because Thou hast hid these things Jrom ""' the wise and prudent, and hast revealed them to little ones. Hence again the Psalmist says; The Lord keeping little Pts.iiG, ones. Hence the teacher of the Gentiles says; IVe becatne i't^^^ss. little ones in the midst of you. Hence advising his disciples, 2' ^• he says; Each esteeming others better than tltemselres. For, Phil. 2, because every wicked person considers every one whom he knows, to be inferior to himself, the righteous, on the con- trary, endeavours to regard all his neighbours as superior to himself. And lest, when one person humbles himself before another, this humiliation should tend to the pride of the other, he rightly admonished both parties, saying; Each esteeming others better than themselves: in order that in the thoughts of the heart I should prefer him to myself, and he in return should prefer me to himself; so that, when the heart is kept down on either side, no one may be elated by the honour bestowed on him. 44. But the reprobate, because they are members of this Leviathan, scorn either to know or to maintain this form of humility. Because, though they sometimes shew themselves outwardly humble, yet they neglect to maintain the power of humility within. And it often happens to them that if they ever perform one single good thing, however trifling, they immediately turn away the thought of their mind from all their faults, and ever look with all their attention at even this last good thing they may have done, and that from this they regard themselves as already holy, forgetting all the wicked- ness they have committed, keeping in mind only their one good action, which perhaps they were able but imperfectly to execute. As, on the other hand, it is usually the case with the Elect, that though powerful in the grace of many virtues, one sin, however inconsiderable, greatly harasses and assails them, in order that, by considering that they are weakened in one quarter, they may not pride themselves on V u 2 652 Evils good to the Elect ^ good evil to the reprobate. Job 41, those virtues in which they are powei-ful. And while they '-— tremble at their weakness, they also maintain more humbly that point in which they are strong. The wicked, therefore, by thus incautiously looking at their one inconsiderable good quality, discern not the many and grievous sins in which they are plunged. And it is so ordered by a mar- vellous dispensation, that the Elect from the fear of being weakened by even their most minute sin, lose not the great virtues to which they have advanced. 45. It is so ordered then by the rule of the righteous and secret judgment, that their evils are of service to the one, and that their good things are injurious to the others; when these make use of their slight sins for their advance in virtue, and those avail themselves of their smallest good deeds to add to their sin. For these advance to greater perfection in virtue from the fact that they are tempted to sin. But those fall back into greater sin, from the fact that they boast of theu* goodness. The reprobate therefore applies what is good to a bad purpose, and the virtuous applies what is bad to a good purpose. As it frequently happens that one person falls into the evil of sickness from wholesome food taken improperly, and that another, by taking the poison of a serpent in a medicine of proper composition, gets the better of his troublesome sickness. He therefore who would not use his wholesome food aright, perishes fatally by the very means from which others live in health. But he who took care to use the serpent's poison cautiously, lives in health by the very means by which others perish fatally. We call then not the wickedness itself, but the suggestion of wickedness, with which we are often tempted against our will and efforts, the poison of the serpent. But this is then turned into a remedy, when the mind which is raised on high by its virtues, is brought low by the temptations it sees ranged against it. Whatever works then the wicked, and those who are rejected from the approval of inward examination, may perform, with whatever virtues they may shine forth, they are utterly ignorant of the sense of humihty ; doubtless because they are members of this Leviathan, of whom it is said by the voice on high, He heholdeth every high thing. Because not only by himself, but by the hearts of those whom he has Safari's pride hoiv described, and ichy hist. fi53 possessed, be looks down as from an high place on all Book beneath him. 46. But it must be observed, that this Leviathan, who is described by a beast which possesses a body, is described as looking on high, because, namely, when pride of heart extends outwardly as far as to the body, it is first indicated by the eyes. For they, being puffed up by the swelling of ]iride, look, as it were, from on high, and the more they depress, the higher they raise, themselves. For unless pride shewed itself through the eyes, as if through certain outlets',' fenes- the Psalmist would never say to God, 77*0?// uilt save the Ps. 18, humble people, and wilt briny down the eyes of the proud. ^'^' Unless pride poured forth through the eyes, Solomon would not say also concerning the pride of Judaia; A generation, Pro\-3Q, whose eyes are lofty, and their eyelids lifted up on high. Because then this Leviathan is designated by an animal possessing a body, and pride, when it comes forth into the body, more plainly rules over the eyes, the ancient enemy is described as seeing all men, as it were, from on high. But because many points arc brought forward to set forth the enemy of the human race, the mind is very desirous, that some one point should be more plainly stated, in the end of the Lord's speech, by which his members can be pointed out by a brief description. It follows ; He is a king over all the children of pride. 47. This Leviathan, in order to fall in all the points xxiii. mentioned above, smote himself with pride alone. For he would not wither uj), through those many branches of sins, had he not first, through this, become rotten in the root. For it is written, Pride is the beginning of all sin. For by Ecclus. this he himself fell, by this he overthrew men who followed ' him. He assaulted the health of our immortality with the same weapon as he destroyed the life of his own blessedness. But God introduced it at the end of His speech, for this reason, that by mentioning the pride of this Leviathan after all his sins. He might point out what was worse than all sins. Although further, from the fact of its being placed at the bottom, it is pointed out to be the root of vices. For as a root is covered over beneath, but yet branches expand outwardly from it, so pride conceals itself witiiin, but o])eu 054 Pride the cruel enemy of all virtues. Job 41, vices immediately shoot forth from it. For no evils would — — ^ come forth to view, if this did not fetter the mind in secret. This is that which makes the mind of this Leviathan to boil as a pot. And by this he agitates also the minds of men with a kind of glow of madness, but he shews by their outward deeds how he subverts the mind of the person he agitates. For that first boils with pride within, which after- wards foams forth in works without. 48. But because an opportunity has offered itself of speak- ing about pride, we ought to examine into it with greater minuteness and anxiety, and to point out with what power or in what way it enters the minds of men, and on whom, and in what way, it commits ravages. For other sins assail those virtues only by which they themselves are destroyed ; as, namely, anger patience, gluttony abstinence, lust con- tinence. But pride, which we have called the root of vices, far from being satisfied with the extinction of one virtue, raises itself up against all the members of the soul, and as an . universal and deadly disease corrupts the whole body. So that whatever is doing when it makes its assaults, even if it appears to be a virtue, vain-glory alone, and not God, is served thereby. For when pride assaults the mind, a kind of tyrant closely invests, as it were, a besieged city : and the wealthier is any one he has seized, the more harshly does he rise up in his authority ; because the more largely the business of virtue is transacted without humility, the more widely does pride exercise its sway. But whoever has with enslaved mind admitted its tyranny within, suffers this loss first of all, that from the eye of his heart being closed, he loses the equitableness of judgment. For even all the good doings of others are displeasing to him, and the things which he has done, even amiss, alone please him. He always looks down on the doings of others, he always admires his own doings ; because whatever he has done, he believes that he has done with singular skill ; and for that which he performs through desire of glory, he favours himself in his thought ; and when he thinks that he surpasses others in all things, he walks with himself along the broad spaces of his thought, and silently utters his own praises. But the mind is some- times brought to such haughtiness, as in his pride to be Its uccasions may be earthly^ or spiritual. b'ad uuiestrained oven in boaslfulness of speech. But ruin Book XXXIV follows the more easily, the more shamelessly a man is ^ puffed u]) in his own mind. For hence it is written, 77/eProv. heart is exalted before a fall. Hence it is said by Daniel, ' The king was ttalking in the palace of Babylon, and he Dan. 4, answered and said, Is not this great Babylon, that I have built for the house of the kingdom by the miglii of my power ^ in the glory of my beauty ? But how vengeance swiftly aroused repressed this pride, he immediately added, saying, While the word was yet in the king^s mouth, there fell aib. 31. voice from heaven, To Ihee it is said, O king Nabuchodonosor, the kingdom shall depart from thee, and they shall drive thee out from men, and thy habitation shall be with cattle, and wild beasts : thou shall eat hay as an ox, and seven times shall be changed over thee. Behold, because the pride of mind vented itself even in open words, the forbearance of the Judge innnediately bmst out in his sentence ; and smote him the more severely, the more immoderately his pride exalted itself; and because he enumerated and men- tioned the goods in which he flattered himself, he heard the evils enumerated with which he was" to be smitten. 49. But it should be understood, that this very pride, of which we are speaking, possesses some persons in secular, and others in spiritual concerns. For one prides himself on gold, another on eloquence, one on weak and earthly things, another on the highest and heavenly virtues. And yet one and the same thing is going on before the eyes of God, though, as it comes to the hearts of men, it is clothed in their sight with a different garb. For when he who was at first i)roud of earthly glory, is afterwards elated at his sanctity, pride has never forsaken his heart, but, coming to him as usual, it has changed its garment, that it may not be recognised. 50. It should be known also, that it attacks rulers in one way, and subjects in another. For it suggests to the thoughts of a ruler, that he has by the sole merit of his life risen above others ; and if he has ever done any things well, it suggests them imseasonably to his mind. And when it suggests that he has specially pleased God, in order the more easily to enforce its suggestion, it brings forward in 656 How pride works in rulers, how in subjects. Job 41, evidence, the recompense of the power entrusted to him; '- — sayin